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Ninth Chapter. The Way Of Kingly Knowledge And The Kingly Secret In Srimad-Bhagavad-Gita

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Srimad-Bhagavad-Gita, English translation and commentary by Swami Swarupananda, [1909] The Blessed Lord said: 1. To thee, who dost not carp, verily shall I now declare this, the most profound knowledge, united with realisation, having known which, thou shalt be free from evil (Samsâra). 2. Of sciences, the highest; of profundities, the deepest; of purifiers, the supreme, is this; realisable by direct perception, endowed with (immense) merit, very easy to perform, and of an imperishable nature. 3. Persons without Shraddhâ for this Dharma, return, O scorcher of foes, without attaining Me, to the path of re-birth fraught with death. 3 4. All this world is pervaded by me in My unmanifested form: all beings exist in Me, but I do not dwell in them. 4 5. Nor do beings exist in Me (in reality), behold My Divine Yoga! Bringing forth and supporting the beings, My Self does not dwell in them. 5 6. As the mighty wind, moving always everywhere, rests ever in the Akâsha, know thou, that even so do all beings rest in Me. 6 7. At the end of a Kalpa, O son of Kunti, all beings go back to My Prakriti: at the beginning of (another) Kalpa, I send them forth again. 7 8. Animating My Prakriti, I project again and again this whole multitude of beings, helpless under the sway of Prakriti. 8 9. These acts do not bind Me, sitting as one neutral, unattached to them, O Dhananjaya. 9 10. By reason of My proximity, Prakriti produces all this, the moving and the unmoving; the world wheels round and round, O son of Kunti, because of this. 10 11. Unaware of My higher state, as the great Lord of beings, fools disregard Me, dwelling in the human form. 11 12. Of vain hopes, of vain works, of vain knowledge, and senseless, they verily are possessed of the delusive nature of Râkshasas and Asuras. 12 13. But the great-souled ones, O son of Prithâ, possessed of the Divine Prakriti, knowing Me to be the origin of beings, and immutable, worship Me with a single mind. 13 14. Glorifying Me always and striving with firm resolve, bowing down to Me in devotion, always steadfast, they worship Me. 15. Others, too, sacrificing by the Yajna of knowledge (i.e., seeing the Self in all), worship Me the All-Formed, as one, as distinct, as manifold. 15 16. I am the Kratu, I the Yajna, I the Svadhâ, I the Aushadham, I the Mantra, I the Ajyam, I the fire, and I the oblation. 16 17. I am the Father of this world, the Mother, the Sustainer, the Grandfather; the Purifier, the (one) thing to be known, (the syllable) Om, and also the Rik, Sâman and Yajus. 17 18. The Goal, the Supporter, the Lord, the Witness, the Abode, the Refuge, the Friend, the Origin, the Dissolution, the Substratum, the Storehouse, the Seed immutable. 18 19. (As sun) I give heat: I withhold and send forth rain; I am immortality and also death; being and non-being am I, O Arjuna! 19 20. The knowers of the three Vedas, worshipping Me by Yajna, drinking the Soma, and (thus) being purified from sin, pray for passage to heaven; reaching the holy world of the Lord of the Devas, they enjoy in heaven the divine pleasures of the Devas. 20 21. Having enjoyed the vast Swarga-world, they enter the mortal world, on the exhaustion of their merit: Thus, abiding by the injunctions of the three (Vedas), desiring desires, they (constantly) come and go. 21 22. Persons who, meditating on Me as non-separate, worship Me in all beings, to them thus ever jealously engaged, I carry what they lack and preserve what they already have. 22 23. Even those devotees, who endued with Shraddhâ, worship other gods, they too worship Me alone, O son of Kunti, (but) by the wrong method. 23 24. For I alone am the Enjoyer, and Lord of all Yajnas; but because they do not know Me in reality, they return, (to the mortal world). 24 25. Votaries of the Devas go to the Devas; to the Pitris, go their votaries; to the Bhutas, go the Bhuta worshippers; My votaries too come unto Me. 25 26. Whoever with devotion offers Me a leaf, a flower, a fruit, or water, that I accept—the devout gift of the pure-minded. 26 27. Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest away, whatever austerity thou practisest, O son of Kunti, do that as an offering unto Me. 28. Thus shalt thou be freed from the bondages of actions, bearing good and evil results: with the heart steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me. 28 29. I am the same to all beings: to Me there is none hateful or dear. But those who worship Me with devotion, are in Me, and I too am in them. 29 30. If even a very wicked person worships Me, with devotion to none else, he should be regarded as good, for he has rightly resolved. 30 31. Soon does he become righteous, and attain eternal Peace, O son of Kunti boldly canst thou proclaim, that My devotee is never destroyed. 32. For, taking refuge in Me, they also, O son of Prithâ, who might be of inferior birth,—women, Vaishyas, as well as Sudras,—even they attain to the Supreme Goal. 32 33. What need to mention holy Brâhmanas, and devoted Râjarshis! Having obtained this transient, joyless world, worship thou Me. 33 34. Fill thy mind with Me, be My devotee, sacrifice unto Me, bow down to Me; thus having made thy heart steadfast in Me, taking Me as the Supreme Goal, thou shalt come to Me.   The end of the ninth chapter, designated The Way of the Kingly Knowledge and the Kingly Secret. 198:3 Without . . . Dharma: Who have no faith in this knowledge of the Self, regarding the physical body itself as the Self. 199:4 Unmanifested: being invisible to the senses. Exist in Me—have an individual existence through Me, the Self, underlying them all. Do not dwell in them—like corporeal things—in contact with them, or contained as though in a receptacle. 199:5 Vide vii. 12. Nor do &c.—Because of the Self Being unattached to or unconnected with any object. "Devoid of attachment. He is never attached."—Brih. Upa. III—ix-26. 200:6 Rests ever in the Akâsha—without being attached to it. The idea is that beings rest in the Lord without contact with, and so without producing any effect on Him. 201:7 Prakriti: The inferior one composed of the three Gunas. Kalpa—a period of cosmic manifestation. 201:8 Animating My Prakriti—invigorating and fertilising the Prakriti dependent on Him, which had gone to sleep at the universal dissolution, at the end of the Kalpa. 202:9 These acts—which involve the unequal creation and dissolution of the universe. As in the case of Ishvara, so in the case of others also, the absence of the egotistic feeling of agency and attachment for results, is the cause of freedom (from Dharma and Adharma). 202:10 In verses VII to X the Lord defines His position, following the Arundhati Nyâya. When a bride is brought to her husband's house for the first time, he shows her a very tiny star, called Arundhati. To do this, he has to direct her gaze the right way, which he does by asking her to look at something near and something big, in the direction of the star, e.g., a branch of a tree. Next, he draws her attention to a large bright star observed beyond this branch, and so on, till by several steps, he succeeds in leading her eyes to the right thing. This method of leading to a subtle object through easy steps, is called Arundhati Nyâya. The Lord begins by stating that He projects all beings at the beginning of evolution: Prakriti is only an instrument in His hands. Next, He says, He is not affected by that act, since He sits by, as one neutral, perfectly unattached. Lastly, He leads up to the final truth that really He does nothing, that it is Prakriti, who animated by His proximity produces all that is. It is His Light that lights up Prakriti, and makes her live and act. That is all the relation between Him and her. 203:11 Great Lord—Supreme Self. 204:12 Vain—because they neglect their own Self. They see no Self beyond the body. They—refers to those described in the preceding Sloka. Râkshasas have Râjasika nature, Asuras, Tâmasika. 205:13 Divine: Sâttvika. 205:15 All-Formed: He who has assumed all the manifold forms in the universe. As one—identifying himself with the All-Formed;—the Advaita view. As distinct—making a distinction in essence between the Lord and himself:—the Dualistic view. As manifold—as the various divinities, Brahma, Rudra &c. 206:16 Kratu is a particular Vedic rite. Yajna: The worship enjoined in the Smriti. Svadhâ: food offered to the manes (Pitris). Aushadham: all vegetable food and medicinal herbs. Mantra: the chant with which oblation is offered. Ajyam: articles of oblation. The fire—into which the offering is poured. 207:17 Sustainer—by dispensing fruit of action. 207:18 Seed: cause of the origin of all things. Immutable—because it endures so long as the Samsâra endures. 208:19 Being: The manifested world of effects. Non-being—means, the cause which is unmanifested only, and not non-existence; otherwise we have to conceive existence coming out of nonexistence, which is absurd. The Sruti says, "How can existence come out of non-existence?"—Chhand. Upa. 6. 209:20 Lord of the Devas—Indra, who is called Satakratu, because he had performed a hundred sacrifices. 210:21 Injunctions—Ritualistic, the Karma-Kânda. 210:22 Ananyâh—as non-separate, i.e., looking upon the Supreme Being as not separate from their own self. Or Ananyâh may mean, without any other (thought). Then the translation of the Sloka should be—persons who worship Me in all beings, never harbouring any other thought, to them &c. I carry &c.—Because while other devotees work for their own gain and safety, those who do not see anything as separate from themselves, do not do so; they even do not cherish a desire for life; so the Lord secures to them gain and safety. 211:23 Wrong method—ignorantly, not in the way by which they can get Moksha. 211:24 They return—by worshipping other gods they attain no doubt to the spheres of their sacrifice, but after the exhaustion of this merit, they fall from those spheres and return to the mortal world. 212:25 Bhutas—beings lower than the Devas, but higher than human beings. Me—The Imperishable. 213:26 Not only does the single-minded devotion to the Supreme lead to imperishable result, but it is also so easy and simple to perform,—says Krishna in this Sloka. 214:28 The Yoga of renunciation—This way of purification of the heart by offering everything to the Lord. Liberated &c.—thou shalt be liberated while in the body, and at its death, become Me. 214:29 I am like fire. As fire gives heat to those who draw near to it, and not to those who move away from it, even so do I. My grace falls upon My devotees, but not owing to any attachment on My part. As the sun's light, though pervading everywhere, is reflected in a clean mirror, so also I, the Supreme Lord, present as a matter of course everywhere, manifest Myself in those persons only, from whose minds all the dirt of ignorance has been removed by devotion. 215:30 He has rightly resolved—He is one who has formed a holy resolution, to abandon the evil ways of his life. 216:32 Of inferior birth . . . Sudras—Because by birth, the Vaishyas are engaged only in agriculture &c., and the women and Sudras are debarred from the study of the Vedas. 217:33 Râjarshis—kings who have attained to sainthood (Rishihood). What need &c.: How much more easily then do the holy Brâhmanas and the devoted royal saints attain that Goal! Having . . . world—Being born in this human body which is hard to get, one should exert oneself immediately for perfection, without depending on the future, as everything in this world is transient, and without seeking for happiness, as this world is joyless.

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1 Enakshi Ganguly = ""In the Brahma-samhita it is stated,premanjanacchurita.... one can see the Supreme Personality of Godhead, Govinda, always within himself and outside himself if he has developed the transcendental loving attitude towards Him. Thus for people in general He is not visible. Here it is said that although He is all-pervading, everywhere present, He is yet not conceivable by the material senses. But actually, although we cannot see Him, everything is resting in Him. As we have discussed in the Seventh Chapter, the entire material cosmic manifestation is only a combination of His two different energies, the superior spiritual energy and the inferior material energy. Just as the sunshine is spread all over the universe, the energy of the Lord is spread all over the creation, and everything is resting in that energy. Yet one should not conclude that because He is spread all over He has lost His personal existence. To refute such an argument the Lord says, "I am everywhere, and everything is in Me, but still I am aloof." For example, a king heads a government which is but the manifestation of the king's energy; the different governmental departments are nothing but the energies of the king, and each department is resting on the king's power. But still one cannot expect the king to be present in every department personally. That is a crude example. Similarly, all the manifestations that we see, and everything that exists both in this material world and in the spiritual world, are resting on the energy of the Supreme Personality of Godhead. The creation takes place by the diffusion of His different energies, and, as is stated in the Bhagavad-gita, He is everywhere present by His personal representation, the diffusion of His different energies."Source: http://www.asitis.com/9/4.html"
2 Enakshi Ganguly = "" Although I am the maintainer of all living entities, and although I am everywhere, still My Self is the very source of creation."Source: http://www.asitis.com/9/"
3 Enakshi Ganguly = "This is highly debated. Krishna states that He does not dwell in humans, but there is a deep belief in Hinduism that all things have Divinity instilled in them. It is up to us to cultivate that Divinity, or ignore it. Perhaps, the meaning of Krishna's words is that His being is not the same as that of a mortal creature. He (That is a better term to use since God i not a man nor a woman) is the maintainer of the universe and has created all things, but not all things embody him. We can surely aspire as God, but we are never God...we are only a part of That."
4 Enakshi Ganguly = "Meaning sky."
5 Enakshi Ganguly = "Source: http://mahabharata.wikia.com/wiki/Kunti"
6 Enakshi Ganguly = ""As Swami Siddhinathananda points out: ‘Kunti has an individuality of her own. There are smiles and inquisitiveness, joy and happiness in Kunti’s life. Dangers and calamities shadow it. Gratitude adorns it. She loved her sons more than herself and was ever anxious for their well-being. Courage and initiative, harshness and revenge, sadness and ambition, bitterness and doggedness add color to that life. Humility, service of the elders, simplicity, serenity, and peace sustain that noble life.’[1]"Source: http://www.hindupedia.com/en/Kunti"
7 Enakshi Ganguly = "It is said that Vishnu, the creator of the Universe, gave the duty of creation to Brahma. A lotus blossomed from Vishnu's navel, on which Brahma meditated and absorbed the four Vedas. "
8 Enakshi Ganguly = "When the Supreme is awake, the manifest is present. When the Supreme sleeps, the manifest is destroyed."
9 Enakshi Ganguly = ""one who brings prosperity and wealth in the land he goes to"Source: http://en.wikipedia.org/wiki/Arjuna"
10 Enakshi Ganguly = "Known as monsters and demons."
11 Enakshi Ganguly = "There are two ways one can interpret religious texts: 1) Literally 2) Figuratively. Here, the reference to monsters and demons is simply referring to the negative qualities human personality tends to display. Specifically, arrogance and ignorance. We forget that we are not Gods, we are simply human-- mortal and humble. Our breadth and depth of knowledge is absolutely nothing compared to the Supreme's. Our existence is unique, but it is not more important than anything or anyone else. To be a monster, is to forget that we are deeply human."
12 Enakshi Ganguly = "'Seeing the Self in all' requires a deep understanding of humility. We must not buy into our false ego, instead, accepting the connections between our identity and that of another person's. There is a saying that goes, "In order to understand one's own humanity, one must recognize the humanity of another." Perhaps, the saying goes both ways."
13 Enakshi Ganguly = "A quote that connects well with humility, and dropping of the ego, was said by Mohandas K. Gandhi: “The seeker after truth should be humbler than the dust. The world crushes the dust under its feet, but the seeker after truth should so humble himself that even the dust could crush him. Only then, and not till then, will he have a glimpse of truth.”Source: http://www.goodreads.com/quotes/97453-the-seeker-after-truth-should-be-humbler-than-the-dust"
14 Enakshi Ganguly = "enlightenment and understanding."
15 Enakshi Ganguly = "The rituals to appease God(s)."
16 Enakshi Ganguly = "offering (oblation: https://books.google.com/books?id=SzLTWow0EgwC&pg=PA55&lpg=PA55&dq=Svadh%C3%A2+meaning&source=bl&ots=tvDroa8l6x&sig=jh26u04Z8rhlAroQfqoGBqbAakA&hl=en&sa=X&ei=UvyqVOjgEIWlyQSrxIKoAw&ved=0CCIQ6AEwAQ#v=onepage&q=Svadh%C3%A2%20meaning&f=false) "
17 Enakshi Ganguly = "A form of Ayurvedic medicine."
18 Enakshi Ganguly = "chanting of Vedic texts."
19 Enakshi Ganguly = "Ghee (clarified butter)."
20 Enakshi Ganguly = "Rig Veda."
21 Enakshi Ganguly = "Samaveda."
22 Enakshi Ganguly = "Yajurveda."
23 Enakshi Ganguly = ""the Rik, Sâman and Yajus""
24 Enakshi Ganguly = ""Svarga is seen as a transitory place for righteous souls who have performed good deeds in their lives but are not yet ready to attain moksha, or elevation to Vaikunta, the abode of Lord Vishnu, considered to be the Supreme Abode (Rig Veda (1.22.20) states, Oṃ tad viṣṇoḥ paramam padam sadā paśyanti sūrayaḥ: "All the suras (i.e., devas- divinities) look toward the feet of Lord Vishnu as the Supreme Abode"). The capital of Svarga is Amaravati and its entrance is guarded by Airavata. Svarga is presided over by Indra, the chief deva."Source: http://en.wikipedia.org/wiki/Svarga"
25 Enakshi Ganguly = "God Indra:Source: http://gloriousindia.in/indian-mythology/lesser-gods/indra/"
26 Enakshi Ganguly = "In the photo, he is seen to bear many eyes. There is a story behind this:"He is now shown having great weakness and big faults. He is shown even to have a lascivious character; indulging in sexual wrongs. He tried to seduce the pious wife of sage GAUTAMA, named AHILYA. This enraged the sage, who cursed him to have a thousand wounds resembling female organ on his whole body. When he repented and prayed, these thousand wound marks were changed into thousand eyes; hence Indra is also called SAHASRA CHAKSHU (the thousand eyed)."Source: http://gloriousindia.in/indian-mythology/lesser-gods/indra/"
27 Enakshi Ganguly = "Faith."
28 Enakshi Ganguly = "The basic message is to always keep the Divine in mind. To know that your body is sacred and your mind is a temple. Treat it as such."
29 Enakshi Ganguly = "As mentioned previously, Krishna believes that it is possible for one to cultivate the Krishna Consciousness that resides within us. Like a seed needs nourishment and attention, we must tend to our Divine Nature in order for it to flourish."
30 Enakshi Ganguly = "Another name for Kunti."
31 Enakshi Ganguly = ""To show to a person the star Arundhati in the sky, one points out at first to a big star above and says that that big star is Arundhati. The person is first led to a big star that is clearly seen and is said that that is the Arundhati. Then after rejecting that star the real star is shown. Even so, the aspirant is at first shown a physical method of approaching the Reality through service and formal worship of forms, but afterwards he is led gradually to the Supreme Truth which is formless and impersonal."Source: http://www.dlshq.org/download/vedbegin.htm"