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Reference: Course on The Bhagavad Gita
English Translation By Shri Purohit Swami

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Chapter 13

अर्जुनउवाच
प्रकृतिंपुरुषंचैवक्षेत्रंक्षेत्रज्ञमेवच।
एतद्वेदितुमिच्छामिज्ञानंज्ञेयंचकेशव।।13.1।।

13.1 Arjuna asked: My Lord! Who is God and what is Nature; what is Matter and what is the Self; what is that they call Wisdom, and what is it that is worth knowing? I wish to have this explained.

श्रीभगवानुवाच
इदंशरीरंकौन्तेयक्षेत्रमित्यभिधीयते।
एतद्योवेत्तितंप्राहुःक्षेत्रज्ञइतितद्विदः।।13.2।।

13.2 Lord Shri Krishna replied: O Arjuna! The body of man is the playground of the Self; and That which knows the activities of Matter, sages call the Self.

क्षेत्रज्ञंचापिमांविद्धिसर्वक्षेत्रेषुभारत।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानंयत्तज्ज्ञानंमतंमम।।13.3।।

13.3 I am the Omniscient self that abides in the playground of Matter; knowledge of Matter and of the all-knowing Self is wisdom.

The discourse now begins on the difference between Nature and what underlies that nature. The nature includes this body-mind system and the impulse that energizes it. Standing apart from Nature is the Static viewpoint. Nature is everywhere manifested in all different forms, but the Static viewpoint stands apart as One.

तत्क्षेत्रंयच्चयादृक्चयद्विकारियतश्चयत्।
सचयोयत्प्रभावश्चतत्समासेनमेश्रृणु।।13.4।।

13.4 What is called Matter, of what it is composed, whence it came, and why it changes, what the Self is, and what Its power – this I will now briefly set forth.

ऋषिभिर्बहुधागीतंछन्दोभिर्विविधैःपृथक्।
ब्रह्मसूत्रपदैश्चैवहेतुमद्भिर्विनिश्िचतैः।।13.5।।

13.5 Seers have sung of It in various ways, in many hymns and sacred Vedic songs, weighty in thought and convincing in argument.

महाभूतान्यहङ्कारोबुद्धिरव्यक्तमेवच।
इन्द्रियाणिदशैकंचपञ्चचेन्द्रियगोचराः।।13.6।।

13.6 The five great fundamentals (earth, fire, air, water and ether), personality, intellect, the mysterious life force, the ten organs of perception and action, the mind and the five domains of sensation;

Here we have the Nature being expressed from the Static viewpoint. The substance of the universe is energy, which condenses into matter. From matter springs life and life develops an intellect that ponders over its own nature. Manifested as mind it senses the external world through the perceptions of light, sound, touch, taste and smell.

इच्छाद्वेषःसुखंदुःखंसङ्घातश्चेतनाधृतिः।
एतत्क्षेत्रंसमासेनसविकारमुदाहृतम्।।13.7।।

13.7 Desire, aversion, pleasure, pain, sympathy, vitality and the persistent clinging to life, these are in brief the constituents of changing Matter.

अमानित्वमदम्भित्वमहिंसाक्षान्तिरार्जवम्।
आचार्योपासनंशौचंस्थैर्यमात्मविनिग्रहः।।13.8।।

13.8 Humility, sincerity, harmlessness, forgiveness, rectitude, service of the Master, purity, steadfastness, self-control;

इन्द्रियार्थेषुवैराग्यमनहङ्कारएवच।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्।।13.9।।

13.9 Renunciation of the delights of sense, absence of pride, right understanding of the painful problem of birth and death, of age and sickness;

असक्ितरनभिष्वङ्गःपुत्रदारगृहादिषु।
नित्यंचसमचित्तत्वमिष्टानिष्टोपपत्तिषु।।13.10।।

13.10 Indifference, non-attachment to sex, progeny or home, equanimity in good fortune and in bad;

मयिचानन्ययोगेनभक्ितरव्यभिचारिणी।
विविक्तदेशसेवित्वमरतिर्जनसंसदि।।13.11।।

13.11 Unswerving devotion to Me, by concentration on Me and Me alone, a love for solitude, indifference to social life;

अध्यात्मज्ञाननित्यत्वंतत्त्वज्ञानार्थदर्शनम्।
एतज्ज्ञानमितिप्रोक्तमज्ञानंयदतोन्यथा।।13.12।।

13.12 Constant yearning for the knowledge of Self, and pondering over the lessons of the great Truth – this is Wisdom, all else ignorance.

These verses differentiate wisdom, which leads to freedom, from ignorance that binds one. Wisdom lies in the constant yearning for the knowledge of Self and pondering over the lessons of great Truth. Ignorance lies in clinging to life and to the changing constituents of matter.

ज्ञेयंयत्तत्प्रवक्ष्यामियज्ज्ञात्वाऽमृतमश्नुते।
अनादिमत्परंब्रह्मनसत्तन्नासदुच्यते।।13.13।।

13.13 I will speak to thee now of that great Truth which man ought to know, since by its means he will win immortal bliss – that which is without beginning, the Eternal Spirit which dwells in Me, neither with form, nor yet without it.

सर्वतःपाणिपादंतत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतःश्रुतिमल्लोकेसर्वमावृत्यतिष्ठति।।13.14।।

13.14 Everywhere are Its hands and Its feet; everywhere It has eyes that see, heads that think and mouths that speak; everywhere It listens; It dwells in all the worlds; It envelops them all.

सर्वेन्द्रियगुणाभासंसर्वेन्द्रियविवर्जितम्।
असक्तंसर्वभृच्चैवनिर्गुणंगुणभोक्तृच।।13.15।।

13.15 Beyond the senses, It yet shines through every sense perception. Bound to nothing, It yet sustains everything. Unaffected by the Qualities, It still enjoys them all.

The Static viewpoint stands apart from energy, yet energy is there because of it. The Static viewpoint has no form, yet it appears to have the form of energy that it views. Since energy is everywhere, so also is this viewpoint. The sense perceptions are made of energy, and so the Static viewpoint also dwells in them. The Static viewpoint has no Qualities, yet it enjoys all the qualities of energy forms.

बहिरन्तश्चभूतानामचरंचरमेवच।
सूक्ष्मत्वात्तदविज्ञेयंदूरस्थंचान्तिकेचतत्।।13.16।।

13.16 It is within all beings, yet outside; motionless yet moving; too subtle to be perceived; far away yet always near.

अविभक्तंचभूतेषुविभक्तमिवचस्थितम्।
भूतभर्तृचतज्ज्ञेयंग्रसिष्णुप्रभविष्णुच।।13.17।।

13.17 In all beings undivided, yet living in division, It is the upholder of all, Creator and Destroyer alike;

ज्योतिषामपितज्ज्योतिस्तमसःपरमुच्यते।
ज्ञानंज्ञेयंज्ञानगम्यंहृदिसर्वस्यविष्ठितम्।।13.18।।

13.18 It is the Light of lights, beyond the reach of darkness; the Wisdom, the only thing that is worth knowing or that wisdom can teach; the Presence in the hearts of all.

As covered in these verses, the Static viewpoint spans over the opposites. That means it covers the whole dimension from one end to the other of all attributes. In short, it is relative to what is viewed, yet it views it completely without distortion. This is the viewpoint worth attaining.

इतिक्षेत्रंतथाज्ञानंज्ञेयंचोक्तंसमासतः।
मद्भक्तएतद्विज्ञायमद्भावायोपपद्यते।।13.19।।

13.19 Thus I have told thee in brief what Matter is, and the Self worth realizing and what is Wisdom. He who is devoted to Me knows; and assuredly he will enter into Me.

प्रकृतिंपुरुषंचैवविद्ध्यनादीउभावपि।
विकारांश्चगुणांश्चैवविद्धिप्रकृतिसंभवान्।।13.20।।

13.20 Know thou further that Nature and God have no beginning; and that differences of character and quality have their origin in Nature only.

कार्यकारणकर्तृत्वेहेतुःप्रकृतिरुच्यते।
पुरुषःसुखदुःखानांभोक्तृत्वेहेतुरुच्यते।।13.21।।

13.21 Nature is the Law which generates cause and effect; God is the source of the enjoyment of all pleasure and pain.

Those who are devoted assuredly shall attain the Static viewpoint and have the wisdom of Nature and Self. Neither energy (Nature) nor its energizing impulse (Self) has any beginning. All differences of character and qualities have their origin in Nature only. Pleasure and pain is a reaction that should make one look more closely the cause of this effect, and understand what is really there.

पुरुषःप्रकृतिस्थोहिभुङ्क्तेप्रकृतिजान्गुणान्।
कारणंगुणसङ्गोऽस्यसदसद्योनिजन्मसु।।13.22।।

13.22 God dwelling in the heart of Nature experiences the Qualities which nature brings forth; and His affinity towards the Qualities is the reason for His living in a good or evil body.

उपद्रष्टाऽनुमन्ताचभर्ताभोक्तामहेश्वरः।
परमात्मेतिचाप्युक्तोदेहेऽस्मिन्पुरुषःपरः।।13.23।।

13.23 Thus in the body of man dwells the Supreme God; He who sees and permits, upholds and enjoys, the Highest God and the Highest Self.

यएवंवेत्तिपुरुषंप्रकृतिंचगुणैःसह।
सर्वथावर्तमानोऽपिनसभूयोऽभिजायते।।13.24।।

13.24 He who understands God and Nature along with her qualities, whatever be his condition in life, he comes not again to earth.

There is gross to subtlest of impulses that dwell in the body. The grosser impulses are born out of the evolution of the energy as that body. The subtlest of the impulses, on which the grosser impulses depend, can understand this evolution of qualities in Nature and be unattached completely.

ध्यानेनात्मनिपश्यन्तिकेचिदात्मानमात्मना।
अन्येसांख्येनयोगेनकर्मयोगेनचापरे।।13.25।।

13.25 Some realize the Supreme by meditating, by its aid, on the Self within, others by pure reason, others by right action.

अन्येत्वेवमजानन्तःश्रुत्वाऽन्येभ्यउपासते।
तेऽपिचातितरन्त्येवमृत्युंश्रुतिपरायणाः।।13.26।।

13.26 Others again, having no direct knowledge but only hearing from others, nevertheless worship, and they, too, if true to the teachings, cross the sea of death.

यावत्सञ्जायतेकिञ्चित्सत्त्वंस्थावरजङ्गमम्।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धिभरतर्षभ।।13.27।।

13.27 Wherever life is seen in things movable or immovable, it is the joint product of Matter and Spirit.

The freedom of the static viewpoint (from which all motion can be viewed) is arrived at through meditation, pure reason, right action, or worship based on right teachings. Motion arises from the energizing of matter by spirit.

समंसर्वेषुभूतेषुतिष्ठन्तंपरमेश्वरम्।
विनश्यत्स्वविनश्यन्तंयःपश्यतिसपश्यति।।13.28।।

13.28 He who can see the Supreme Lord in all beings, the Imperishable amidst the perishable, it is he who really sees.

समंपश्यन्हिसर्वत्रसमवस्थितमीश्वरम्।
नहिनस्त्यात्मनाऽऽत्मानंततोयातिपरांगतिम्।।13.29।।

13.29 Beholding the Lord in all things equally, his actions do not mar his spiritual life but lead him to the height of Bliss.

प्रकृत्यैवचकर्माणिक्रियमाणानिसर्वशः।
यःपश्यतितथाऽऽत्मानमकर्तारंसपश्यति।।13.30।।

13.30 He who understands that it is only the Law of Nature that brings action to fruition, and that the Self never acts, alone knows the Truth.

The Imperishable energizes everything equally. Everything acts according to its own nature. When you can make this differentiation you have achieved the static viewpoint.

यदाभूतपृथग्भावमेकस्थमनुपश्यति।
ततएवचविस्तारंब्रह्मसम्पद्यतेतदा।।13.31।।

13.31 He who sees the diverse forms of life all rooted in One, and growing forth from Him, he shall indeed find the Absolute.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।
शरीरस्थोऽपिकौन्तेयनकरोतिनलिप्यते।।13.32।।

13.32 The Supreme Spirit, O Prince, is without beginning, without Qualities and Imperishable, and though it be within the body, yet It does not act, nor is It affected by action.

यथासर्वगतंसौक्ष्म्यादाकाशंनोपलिप्यते।
सर्वत्रावस्थितोदेहेतथाऽऽत्मानोपलिप्यते।।13.33।।

13.33 As space, though present everywhere, remains by reason of its subtlety unaffected, so the Self, though present in all forms, retains its purity unalloyed.

All diverse forms of life have evolved out of the same energy with the same internal impulse. They all are still rooted in that energy that has no beginning, no qualities and is eternal. That subtle energy is within the body and everywhere else. It neither participates nor is affected by the activities of the life organisms.

यथाप्रकाशयत्येकःकृत्स्नंलोकमिमंरविः।
क्षेत्रंक्षेत्रीतथाकृत्स्नंप्रकाशयतिभारत।।13.34।।

13.34 As the one Sun illuminates the whole earth, so the Lord illumines the whole universe.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरंज्ञानचक्षुषा।
भूतप्रकृतिमोक्षंचयेविदुर्यान्तितेपरम्।।13.35।।

13.35 Those who with the eyes of wisdom thus see the difference between Matter and Spirit, and know how to liberate Life from the Law of Nature, they attain the Supreme.”

The same spirit energizes all matter. Knowing the oneness that underlies all the laws of Nature liberates you from all confusion.

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Final Comment

Chapter 13 looks more closely at Nature and Self. Nature is energy that is everywhere manifested in all different forms. Self. however, is the Static viewpoint that stands apart. Energy condenses into matter. From matter springs life. Life develops an intellect. Intellect ponders over its own nature. Wisdom lies in the constant yearning for the knowledge of Self and pondering over the lessons of great Truth. Ignorance lies in clinging to life and to the ever changing constituents of matter.

The Static viewpoint stands apart from energy, yet energy is there because of it. The Static viewpoint has no form, yet it appears to have the form of energy that it views. Since energy is everywhere, so also is this viewpoint. The sense perceptions are made of energy, and so the Static viewpoint also dwells in them. The Static viewpoint has no Qualities, yet it enjoys all the qualities of energy forms.

Thus, the Static viewpoint spans over the dimensions of all attributes from one end to the other. It is relative to what it views. This is the viewpoint worth attaining. It is arrived at through meditation, pure reason, right action, or worship based on right teachings.

Though everything acts according to its own nature, everything is energized equally by imperishable spirit. When you can make this differentiation you have achieved the static viewpoint. Knowing the oneness that underlies all the laws of Nature liberates you from all confusion.

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Reference: Course on The Bhagavad Gita
English Translation By Shri Purohit Swami

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Chapter 11

अर्जुनउवाच
मदनुग्रहायपरमंगुह्यमध्यात्मसंज्ञितम्।
यत्त्वयोक्तंवचस्तेनमोहोऽयंविगतोमम।।11.1।।

11.1 “Arjuna said: My Lord! Thy words concerning the Supreme Secret of Self, given for my blessing, have dispelled the illusions which surrounded me.

भवाप्ययौहिभूतानांश्रुतौविस्तरशोमया।
त्वत्तःकमलपत्राक्षमाहात्म्यमपिचाव्ययम्।।11.2।।

11.2 O Lord, whose eyes are like the lotus petal! Thou hast described in detail the origin and the dissolution of being, and Thine own Eternal Majesty.

एवमेतद्यथात्थत्वमात्मानंपरमेश्वर।
द्रष्टुमिच्छामितेरूपमैश्वरंपुरुषोत्तम।।11.3।।

11.3 I believe all as Thou hast declared it. I long now to have a vision of thy Divine Form, O Thou Most High!

मन्यसेयदितच्छक्यंमयाद्रष्टुमितिप्रभो।
योगेश्वरततोमेत्वंदर्शयाऽत्मानमव्ययम्।।11.4।।

11.4 If Thou thinkest that it can be made possible for me to see it, show me, O Lord of Lords, Thine own Eternal Self.

श्रीभगवानुवाच
पश्यमेपार्थरूपाणिशतशोऽथसहस्रशः।
नानाविधानिदिव्यानिनानावर्णाकृतीनिच।।11.5।।

11.5 Lord Shri Krishna replied: Behold, O Arjuna! My celestial forms, by hundred and thousands, various in kind, in colour and in shape.

पश्यादित्यान्वसून्रुद्रानश्िवनौमरुतस्तथा।
बहून्यदृष्टपूर्वाणिपश्याऽश्चर्याणिभारत।।11.6।।

11.6 Behold thou the Powers of Nature: fire, earth, wind and sky; the sun, the heavens, the moon, the stars; all forces of vitality and of healing; and the roving winds. See the myriad wonders revealed to none but thee.

इहैकस्थंजगत्कृत्स्नंपश्याद्यसचराचरम्।
ममदेहेगुडाकेशयच्चान्यद्द्रष्टुमिच्छसि।।11.7।।

11.7 Here in Me living as one, O Arjuna, behold the whole universe, movable and immovable, and anything else that thou wouldst see!

नतुमांशक्यसेद्रष्टुमनेनैवस्वचक्षुषा।
दिव्यंददामितेचक्षुःपश्यमेयोगमैश्वरम्।।11.8।।

11.8 Yet since with mortal eyes thou canst not see Me, lo! I give thee the Divine Sight. See now the glory of My Sovereignty.”

सञ्जयउवाच
एवमुक्त्वाततोराजन्महायोगेश्वरोहरिः।
दर्शयामासपार्थायपरमंरूपमैश्वरम्।।11.9।।

11.9 Sanjaya continued: “Having thus spoken, O King, the Lord Shri Krishna, the Almighty Prince of Wisdom, showed to Arjuna the Supreme Form of the Great God.

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्।
अनेकदिव्याभरणंदिव्यानेकोद्यतायुधम्।।11.10।।

11.10 There were countless eyes and mouths, and mystic forms innumerable, with shining ornaments and flaming celestial weapons.

दिव्यमाल्याम्बरधरंदिव्यगन्धानुलेपनम्।
सर्वाश्चर्यमयंदेवमनन्तंविश्वतोमुखम्।।11.11।।

11.11 Crowned with heavenly garlands, clothed in shining garments, anointed with divine unctions, He showed Himself as the Resplendent One, Marvellous, Boundless, Omnipresent.

दिविसूर्यसहस्रस्यभवेद्युगपदुत्थिता।
यदिभाःसदृशीसास्याद्भासस्तस्यमहात्मनः।।11.12।।

11.12 Could a thousand suns blaze forth together it would be but a faint reflection of the radiance of the Lord God.

तत्रैकस्थंजगत्कृत्स्नंप्रविभक्तमनेकधा।
अपश्यद्देवदेवस्यशरीरेपाण्डवस्तदा।।11.13।।

11.13 In that vision Arjuna saw the universe, with its manifold shapes, all embraced in One, its Supreme Lord.

ततःसविस्मयाविष्टोहृष्टरोमाधनञ्जयः।
प्रणम्यशिरसादेवंकृताञ्जलिरभाषत।।11.14।।

11.14 Thereupon Arjuna, dumb with awe, his hair on end, his head bowed, his hands clasped in salutation, addressed the Lord thus:

अर्जुनउवाच
पश्यामिदेवांस्तवदेवदेहेसर्वांस्तथाभूतविशेषसङ्घान्।
ब्रह्माणमीशंकमलासनस्थमृषींश्चसर्वानुरगांश्चदिव्यान्।।11.15।।

11.15 Arjuna said: O almighty God! I see in Thee the powers of Nature, the various creatures of the world, the Progenitor on his lotus throne, the Sages and the shining angels.

अनेकबाहूदरवक्त्रनेत्रंपश्यामित्वांसर्वतोऽनन्तरूपम्।
नान्तंनमध्यंनपुनस्तवादिंपश्यामिविश्वेश्वरविश्वरूप।।11.16।।

11.16 I see Thee, infinite in form, with, as it were, faces, eyes and limbs everywhere; no beginning, no middle, no end; O Thou Lord of the Universe, Whose Form is universal!

किरीटिनंगदिनंचक्रिणंचतेजोराशिंसर्वतोदीप्तिमन्तम्।
पश्यामित्वांदुर्निरीक्ष्यंसमन्ताद्दीप्तानलार्कद्युतिमप्रमेयम्।।11.17।।

11.17 I see thee with the crown, the sceptre and the discus; a blaze of splendour. Scarce can I gaze on thee, so radiant thou art, glowing like the blazing fire, brilliant as the sun, immeasurable.

त्वमक्षरंपरमंवेदितव्यंत्वमस्यविश्वस्यपरंनिधानम्।
त्वमव्ययःशाश्वतधर्मगोप्तासनातनस्त्वंपुरुषोमतोमे।।11.18।।

11.18 Imperishable art Thou, the Sole One worthy to be known, the priceless Treasure-house of the universe, the immortal Guardian of the Life Eternal, the Spirit Everlasting.

अनादिमध्यान्तमनन्तवीर्यमनन्तबाहुंशशिसूर्यनेत्रम्।
पश्यामित्वांदीप्तहुताशवक्त्रम्स्वतेजसाविश्वमिदंतपन्तम्।।11.19।।

11.19 Without beginning, without middle and without end, infinite in power, Thine arms all-embracing, the sun and moon Thine eyes, Thy face beaming with the fire of sacrifice, flooding the whole universe with light.

द्यावापृथिव्योरिदमन्तरंहिव्याप्तंत्वयैकेनदिशश्चसर्वाः।
दृष्ट्वाऽद्भुतंरूपमुग्रंतवेदंलोकत्रयंप्रव्यथितंमहात्मन्।।11.20।।

11.20 Alone thou fillest all the quarters of the sky, earth and heaven, and the regions between. O Almighty Lord! Seeing Thy marvellous and awe-inspiring Form, the spheres tremble with fear.

अमीहित्वांसुरसङ्घाःविशन्तिकेचिद्भीताःप्राञ्जलयोगृणन्ति।
स्वस्तीत्युक्त्वामहर्षिसिद्धसङ्घाःस्तुवन्तित्वांस्तुतिभिःपुष्कलाभिः।।11.21।।

11.21 The troops of celestial beings enter into Thee, some invoking Thee in fear, with folded palms; the Great Seers and Adepts sing hymns to Thy Glory, saying All Hail.’

रुद्रादित्यावसवोयेचसाध्याविश्वेऽश्िवनौमरुतश्चोष्मपाश्च।
गन्धर्वयक्षासुरसिद्धसङ्घावीक्षन्तेत्वांविस्मिताश्चैवसर्वे।।11.22।।

11.22 The Vital Forces, the Major stars, Fire, Earth, Air, Sky, Sun, Heaven, Moon and Planets; the Angels, the Guardians of the Universe, the divine Healers, the Winds, the Fathers, the Heavenly Singers; and hosts of Mammon-worshippers, demons as well as saints, are amazed.

रूपंमहत्तेबहुवक्त्रनेत्रंमहाबाहोबहुबाहूरुपादम्।
बहूदरंबहुदंष्ट्राकरालंदृष्ट्वालोकाःप्रव्यथितास्तथाऽहम्।।11.23।।

11.23 Seeing Thy stupendous Form, O Most Mighty, with its myriad faces, its innumerable eyes and limbs and terrible jaws, I myself and all the worlds are overwhelmed with awe.

नभःस्पृशंदीप्तमनेकवर्णंव्यात्ताननंदीप्तविशालनेत्रम्।
दृष्ट्वाहित्वांप्रव्यथितान्तरात्माधृतिंनविन्दामिशमंचविष्णो।।11.24।।

11.24 When I see Thee, touching the Heavens, glowing with colour, with open mouth and wide open fiery eyes, I am terrified. O My Lord! My courage and peace of mind desert me.

दंष्ट्राकरालानिचतेमुखानिदृष्ट्वैवकालानलसन्निभानि।
दिशोनजानेनलभेचशर्मप्रसीददेवेशजगन्निवास।।11.25।।

11.25 When I see Thy mouths with their fearful jaws like glowing fires at the dissolution of creation, I lose all sense of place; I find no rest. Be merciful, O Lord in whom this universe abides!

अमीचत्वांधृतराष्ट्रस्यपुत्राःसर्वेसहैवावनिपालसङ्घैः।
भीष्मोद्रोणःसूतपुत्रस्तथाऽसौसहास्मदीयैरपियोधमुख्यैः।।11.26।।

11.26 All these sons of Dhritarashtra, with the hosts of princes, Bheeshma, Drona and Karna, as well as the other warrior chiefs belonging to our side;

वक्त्राणितेत्वरमाणाविशन्तिदंष्ट्राकरालानिभयानकानि।
केचिद्विलग्नादशनान्तरेषुसंदृश्यन्तेचूर्णितैरुत्तमाङ्गैः।।11.27।।

11.27 I see them all rushing headlong into Thy mouths, with terrible tusks, horrible to behold. Some are mangled between thy jaws, with their heads crushed to atoms.

यथानदीनांबहवोऽम्बुवेगाःसमुद्रमेवाभिमुखाःद्रवन्ति।
तथातवामीनरलोकवीराविशन्तिवक्त्राण्यभिविज्वलन्ति।।11.28।।

11.28 As rivers in flood surge furiously to the ocean, so these heroes, the greatest among men, fling themselves into Thy flaming mouths.

यथाप्रदीप्तंज्वलनंपतङ्गाविशन्तिनाशायसमृद्धवेगाः।
तथैवनाशायविशन्तिलोकास्तवापिवक्त्राणिसमृद्धवेगाः।।11.29।।

11.29 As moths fly impetuously to the flame only to be killed, so these men rush into Thy mouths to court their own destruction.

लेलिह्यसेग्रसमानःसमन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः।
तेजोभिरापूर्यजगत्समग्रंभासस्तवोग्राःप्रतपन्तिविष्णो।।11.30।।

11.30 Thou seemest to swallow up the worlds, to lap them in flame. Thy glory fills the universe. Thy fierce rays beat down upon it irresistibly.

आख्याहिमेकोभवानुग्ररूपोनमोऽस्तुतेदेववरप्रसीद।
विज्ञातुमिच्छामिभवन्तमाद्यंनहिप्रजानामितवप्रवृत्तिम्।।11.31।।

11.31 Tell me then who Thou art, that wearest this dreadful Form? I bow before Thee, O Mighty One! Have mercy, I pray, and let me see Thee as Thou wert at first. I do not know what Thou intendest.

श्रीभगवानुवाच
कालोऽस्मिलोकक्षयकृत्प्रवृद्धोलोकान्समाहर्तुमिहप्रवृत्तः।
ऋतेऽपित्वांनभविष्यन्तिसर्वेयेऽवस्थिताःप्रत्यनीकेषुयोधाः।।11.32।।

11.32 Lord Shri Krishna replied: I have shown myself to thee as the Destroyer who lays waste the world and whose purpose is destruction. In spite of thy efforts, all these warriors gathered for battle shall not escape death.

तस्मात्त्वमुत्तिष्ठयशोलभस्वजित्वाशत्रून्भुङ्क्ष्वराज्यंसमृद्धम्।
मयैवैतेनिहताःपूर्वमेवनिमित्तमात्रंभवसव्यसाचिन्।।11.33।।

11.33 Then gird up thy loins and conquer. Subdue thy foes and enjoy the kingdom in prosperity. I have already doomed them. Be thou my instrument, Arjuna!

द्रोणंचभीष्मंचजयद्रथंचकर्णंतथाऽन्यानपियोधवीरान्।
मयाहतांस्त्वंजहिमाव्यथिष्ठायुध्यस्वजेतासिरणेसपत्नान्।।11.34।।

11.34 Drona and Bheeshma, Jayadratha and Karna, and other brave warriors – I have condemned them all. Destroy them; fight and fear not. Thy foes shall be crushed.”

सञ्जयउवाच
एतच्छ्रुत्वावचनंकेशवस्यकृताञ्जलिर्वेपमानःकिरीटी।
नमस्कृत्वाभूयएवाहकृष्णंसगद्गदंभीतभीतःप्रणम्य।।11.35।।

11.35 Sanjaya continued: “Having heard these words from the Lord Shri Krishna, the Prince Arjuna, with folded hands trembling, prostrated himself and with choking voice, bowing down again and again, and overwhelmed with awe, once more addressed the Lord.

अर्जुनउवाच
स्थानेहृषीकेशतवप्रकीर्त्याजगत्प्रहृष्यत्यनुरज्यतेच।
रक्षांसिभीतानिदिशोद्रवन्तिसर्वेनमस्यन्तिचसिद्धसङ्घाः।।11.36।।

11.36 Arjuna said: My Lord! It is natural that the world revels and rejoices when it sings the praises of Thy glory; the demons fly in fear and the saints offer Thee their salutations.

कस्माच्चतेननमेरन्महात्मन्गरीयसेब्रह्मणोऽप्यादिकर्त्रे।
अनन्तदेवेशजगन्निवासत्वमक्षरंसदसत्तत्परंयत्।।11.37।।

11.37 How should they do otherwise? O Thou Supremest Self, greater than the Powers of creation, the First Cause, Infinite, the Lord of Lords, the Home of the universe, Imperishable, Being and Not-Being, yet transcending both.

त्वमादिदेवःपुरुषःपुराणस्त्वमस्यविश्वस्यपरंनिधानम्।
वेत्तासिवेद्यंचपरंचधामत्वयाततंविश्वमनन्तरूप।।11.38।।

11.38 Thou art the Primal God, the Ancient, the Supreme Abode of this universe, the Knower, the Knowledge and the Final Home. Thou fillest everything. Thy form is infinite.

वायुर्यमोऽग्निर्वरुणःशशाङ्कःप्रजापतिस्त्वंप्रपितामहश्च।
नमोनमस्तेऽस्तुसहस्रकृत्वःपुनश्चभूयोऽपिनमोनमस्ते।।11.39।।

11.39 Thou art the Wind, Thou art Death, Thou art the Fire, the Water, the Moon, the Father and the Grandfather. Honour and glory to Thee a thousand and a thousand times! Again and again, salutation be to Thee, O my Lord!

नमःपुरस्तादथपृष्ठतस्तेनमोऽस्तुतेसर्वतएवसर्व।
अनन्तवीर्यामितविक्रमस्त्वंसर्वंसमाप्नोषिततोऽसिसर्वः।।11.40।।

11.40 Salutations to Thee in front and on every side, Thou who encompasseth me round about. Thy power is infinite; Thy majesty immeasurable; thou upholdest all things; yea,Thou Thyself art All.

सखेतिमत्वाप्रसभंयदुक्तंहेकृष्णहेयादवहेसखेति।
अजानतामहिमानंतवेदंमयाप्रमादात्प्रणयेनवापि।।11.41।।

11.41 Whatever I have said unto Thee in rashness, taking Thee only for a friend and addressing Thee as O Krishna! O Yadava! O Friend!’ in thoughtless familiarity, no understanding Thy greatness;

यच्चावहासार्थमसत्कृतोऽसिविहारशय्यासनभोजनेषु।
एकोऽथवाप्यच्युततत्समक्षंतत्क्षामयेत्वामहमप्रमेयम्।।11.42।।

11.42 Whatever insult I have offered to Thee in jest, in sport or in repose, in conversation or at the banquet, alone or in a multitude, I ask Thy forgiveness for them all, O Thou Who art without an equal!

पितासिलोकस्यचराचरस्यत्वमस्यपूज्यश्चगुरुर्गरीयान्।
नत्वत्समोऽस्त्यभ्यधिकःकुतोऽन्योलोकत्रयेऽप्यप्रतिमप्रभाव।।11.43।।

11.43 For Thou art the Father of all things movable and immovable, the Worshipful, the Master of Masters! In all the worlds there is none equal to Thee, how then superior, O Thou who standeth alone, Supreme.

तस्मात्प्रणम्यप्रणिधायकायंप्रसादयेत्वामहमीशमीड्यम्।
पितेवपुत्रस्यसखेवसख्युःप्रियःप्रियायार्हसिदेवसोढुम्।।11.44।।

11.44 Therefore I prostrate myself before Thee, O Lord! Most Adorable! I salute Thee, I ask Thy blessing. Only Thou canst be trusted to bear with me, as father to son, as friend to friend, as lover to his beloved.

अदृष्टपूर्वंहृषितोऽस्मिदृष्ट्वाभयेनचप्रव्यथितंमनोमे।
तदेवमेदर्शयदेवरूपंप्रसीददेवेशजगन्निवास।।11.45।।

11.45 I rejoice that I have seen what never man saw before; yet, O Lord! I am overwhelmed with fear. Please take again the Form I know. Be merciful, O Lord! thou Who are the Home of the whole universe.

किरीटिनंगदिनंचक्रहस्तमिच्छामित्वांद्रष्टुमहंतथैव।
तेनैवरूपेणचतुर्भुजेनसहस्रबाहोभवविश्वमूर्ते।।11.46।।

11.46 I long to see Thee as thou wert before, with the crown, the sceptre and the discus in Thy hands; in Thy other Form, with Thy four hands, O Thou Whose arms are countless and Whose forms are infinite.

श्रीभगवानुवाच
मयाप्रसन्नेनतवार्जुनेदंरूपंपरंदर्शितमात्मयोगात्।
तेजोमयंविश्वमनन्तमाद्यंयन्मेत्वदन्येननदृष्टपूर्वम्।।11.47।।

11.47 Lord Shri Krishna replied: My beloved friend! It is only through My grace and power that thou hast been able to see this vision of splendour, the Universal, the Infinite, the Original. Never has it been seen by any but thee.

नवेदयज्ञाध्ययनैर्नदानैर्नचक्रियाभिर्नतपोभिरुग्रैः।
एवंरूपःशक्यअहंनृलोकेद्रष्टुंत्वदन्येनकुरुप्रवीर।।11.48।।

11.48 Not by study of the scriptures, not by sacrifice or gift, not by ritual or rigorous austerity, is it possible for man on earth to see what thou hast seen, O thou foremost hero of the Kuru-clan!

मातेव्यथामाचविमूढभावोदृष्ट्वारूपंघोरमीदृङ्ममेदम्।
व्यपेतभीःप्रीतमनाःपुनस्त्वंतदेवमेरूपमिदंप्रपश्य।।11.49।।

11.49 Be not afraid or bewildered by the terrible vision. Put away thy fear and, with joyful mind, see Me once again in My usual Form.”

सञ्जयउवाच
इत्यर्जुनंवासुदेवस्तथोक्त्वास्वकंरूपंदर्शयामासभूयः।
आश्वासयामासचभीतमेनंभूत्वापुनःसौम्यवपुर्महात्मा।।11.50।।

11.50 Sanjaya continued: “Having thus spoken to Arjuna, Lord Shri Krishna showed Himself again in His accustomed form; and the Mighty Lord, in gentle tones, softly consoled him who lately trembled with fear.

अर्जुनउवाच
दृष्ट्वेदंमानुषंरूपंतवसौम्यंजनार्दन।
इदानीमस्मिसंवृत्तःसचेताःप्रकृतिंगतः।।11.51।।

11.51 Arjuna said: Seeing Thee in Thy gentle human form, my Lord, I am myself again, calm once more.

श्रीभगवानुवाच
सुदुर्दर्शमिदंरूपंदृष्टवानसियन्मम।
देवाअप्यस्यरूपस्यनित्यंदर्शनकाङ्क्षिणः।।11.52।।

11.52 Lord Shri Krishna replied: It is hard to see this vision of Me that thou hast seen. Even the most powerful have longed for it in vain.

नाहंवेदैर्नतपसानदानेननचेज्यया।
शक्यएवंविधोद्रष्टुंदृष्टवानसिमांयथा।।11.53।।

11.53 Not by study of the scriptures, or by austerities, not by gifts or sacrifices, is it possible to see Me as thou hast done.

भक्त्यात्वनन्ययाशक्यमहमेवंविधोऽर्जुन।
ज्ञातुंदृष्टुंचतत्त्वेनप्रवेष्टुंचपरंतप।।11.54।।

11.54 Only by tireless devotion can I be seen and known; only thus can a man become one with Me, O Arjuna!

मत्कर्मकृन्मत्परमोमद्भक्तःसङ्गवर्जितः।
निर्वैरःसर्वभूतेषुयःसमामेतिपाण्डव।।11.55।।

11.55 He whose every action is done for My sake, to whom I am the final goal, who loves Me only and hates no one – O My dearest son, only he can realize Me!”

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Subject Clearing

Verses 11:1-11:4
The origin and dissolution of being is going on all the time. The illusion is that the being is considered permanent at some level. It is amazing to truly witness the origin and dissolution of being.

Verses 11:5-11:8
Look at all the uncountable galaxies, stars, suns, planets and the elements. Look at the powers in nature—the constructive forces of vitality and the destructive forces of violent storms—all of them living together as one.

Verses 11:9-11:14
Visualize as if you are surrounded by all these powerful forms and forces. Visualize them in the front and back, left and right, and even above and below. Stay there and behold them all. Whether constructive or destructive—they are all living together as one. It is an awesome sight.

Verses 11:15-11:17
Everything knowable—the powers of Nature, the gods, creatures, beings, forms, sages, divinities, the brilliance and splendor—is present in this Cosmic vision. It is infinite. This is a comprehensive concept of the universe consisting of everything knowable.

Verses 11:18-11:20
The universe is one. It is infinite both in space and time. It is worthy to be known. All life is part of this universe. It has no beginning or end. It is infinite in power. It is simply awesome.

Verses 11:21-11:23
All beings, powerful and wise, bow down to this universe. Demons and the saints alike are amazed by it. The universe is overwhelming with its awe.

Verses 11.24-11.27
The intimate view of the overall universe takes you by surprise beyond all that is familiar. All of a sudden you become aware of the destruction that is inevitable. It is so real and terrifying.

Verses 11.28-11.31
Looking at the battle field, Arjuna realizes that all these warriors were rushing toward their deaths and their destruction was inevitable. This included his own destruction as well. Arjuna feels totally helplessness and horrified about it. He starts to question the very purpose of life.

Verses 11.32-11.34
Krishna tells Arjuna that Time is the all devouring reality. There is constant change. Nothing survives forever. But the overall universe evolves as greater continuity, consistency and harmony comes about.

Verses 11.35-11.46
Arjuna realizes the nature of the Universe and Time. No wonder the universe is awesome and praiseworthy at the same time. How can it be otherwise! The Unknowable transcends both being and non-being. It is the basis of everything. This view of ultimate reality is beyond any other experience. It makes everything else appear so trivial. This ultimate reality stands supreme. But Maya is so enchanting.

Verses 11.47-11.55
This ultimate reality is rare to behold. You do not see it through the study of scriptures, or through the performance of rituals. Do not be afraid of it. It takes a lot of courage to view the universe as it is. One has to let go of everything–all attachments and prejudices. Just be there and confront.

.

Final Comment

God refers to the core of the universe from which all natural laws spring forth and form the universe. Extreme devotion of Yoga may take the Yogi to this rare experience of God, but that experience is totally different from any intellectual projection.

It takes a lot of courage to view the universe as it is. It may feel like the ground slipping away from underneath one’s feet. There is no way that the yogi can be prepared for this experience. It can be so real that it is terrifying and utterly overwhelming.

There is simply a feeling of great awe at the immensity of this experience. Here is something senior to all the different gods that Aryans ever had over the centuries. Time is the all devouring reality. Destruction is inevitable. There is constant change. You are graced only when you flow with nature.

Reference: Course on The Bhagavad Gita
English Translation by Shri Purohit Swami

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Chapter 9

श्रीभगवानुवाच
इदंतुतेगुह्यतमंप्रवक्ष्याम्यनसूयवे।
ज्ञानंविज्ञानसहितंयज्ज्ञात्वामोक्ष्यसेऽशुभात्।।9.1।।

9.1 “Lord Shri Krishna said: I will now reveal to thee, since thou doubtest not, that profound mysticism, which when followed by experience, shall liberate thee from sin.

राजविद्याराजगुह्यंपवित्रमिदमुत्तमम्।
प्रत्यक्षावगमंधर्म्यंसुसुखंकर्तुमव्ययम्।।9.2।।

9.2 This is the Premier Science, the Sovereign Secret, the Purest and Best; intuitional, righteous; and to him who practiseth it pleasant beyond measure.

अश्रद्दधानाःपुरुषाधर्मस्यास्यपरन्तप।
अप्राप्यमांनिवर्तन्तेमृत्युसंसारवर्त्मनि।।9.3।।

9.3 They who have no faith in this teaching cannot find Me, but remain lost in the purlieus of this perishable world.

मयाततमिदंसर्वंजगदव्यक्तमूर्तिना।
मत्स्थानिसर्वभूतानिनचाहंतेष्ववस्थितः।।9.4।।

9.4 The whole world is pervaded by Me, yet My form is not seen. All living things have their being in Me, yet I am not limited by them.

नचमत्स्थानिभूतानिपश्यमेयोगमैश्वरम्।
भूतभृन्नचभूतस्थोममात्माभूतभावनः।।9.5।।

9.5 Nevertheless, they do not consciously abide in Me. Such is My Divine Sovereignty that though I, the Supreme Self, am the cause and upholder of all, yet I remain outside.

यथाऽऽकाशस्थितोनित्यंवायुःसर्वत्रगोमहान्।
तथासर्वाणिभूतानिमत्स्थानीत्युपधारय।।9.6।।

9.6 As the mighty wind, though moving everywhere, has no resting place but space, so have all these beings no home but Me.

सर्वभूतानिकौन्तेयप्रकृतिंयान्तिमामिकाम्।
कल्पक्षयेपुनस्तानिकल्पादौविसृजाम्यहम्।।9.7।।

9.7 All beings, O Arjuna, return at the close of every cosmic cycle into the realm of Nature, which is a part of Me, and at the beginning of the next I send them forth again.

प्रकृतिंस्वामवष्टभ्यविसृजामिपुनःपुनः।
भूतग्राममिमंकृत्स्नमवशंप्रकृतेर्वशात्।।9.8।।

9.8 With the help of Nature, again and again I pour forth the whole multitude of beings, whether they will or no, for they are ruled by My Will.

नचमांतानिकर्माणिनिबध्नन्तिधनञ्जय।
उदासीनवदासीनमसक्तंतेषुकर्मसु।।9.9।।

9.9 But these acts of mine do not bind Me. I remain outside and unattached.

मयाऽध्यक्षेणप्रकृतिःसूयतेसचराचरम्।
हेतुनाऽनेनकौन्तेयजगद्विपरिवर्तते।।9.10।।

9.10 Under my guidance, Nature produces all things movable and immovable. Thus it is, O Arjuna, that this universe revolves.

अवजानन्तिमांमूढामानुषींतनुमाश्रितम्।
परंभावमजानन्तोममभूतमहेश्वरम्।।9.11।।

9.11 Fools disregard Me, seeing Me clad in human form. They know not that in My higher nature I am the Lord-God of all.

मोघाशामोघकर्माणोमोघज्ञानाविचेतसः।
राक्षसीमासुरींचैवप्रकृतिंमोहिनींश्रिताः।।9.12।।

9.12 Their hopes are vain, their actions worthless, their knowledge futile; they are without sense, deceitful, barbarous and godless.

महात्मानस्तुमांपार्थदैवींप्रकृतिमाश्रिताः।
भजन्त्यनन्यमनसोज्ञात्वाभूतादिमव्ययम्।।9.13।।

9.13 But the Great Souls, O Arjuna! Filled with My Divine Spirit, they worship Me, they fix their minds on Me and on Me alone, for they know that I am the imperishable Source of being.

सततंकीर्तयन्तोमांयतन्तश्चदृढव्रताः।
नमस्यन्तश्चमांभक्त्यानित्ययुक्ताउपासते।।9.14।।

9.14 Always extolling Me, strenuous, firm in their vows, prostrating themselves before Me, they worship Me continually with concentrated devotion.

ज्ञानयज्ञेनचाप्यन्येयजन्तोमामुपासते।
एकत्वेनपृथक्त्वेनबहुधाविश्वतोमुखम्।।9.15।।

9.15 Others worship Me with full consciousness as the One, the Manifold, the Omnipresent, the Universal.

अहंक्रतुरहंयज्ञःस्वधाऽहमहमौषधम्।
मंत्रोऽहमहमेवाज्यमहमग्निरहंहुतम्।।9.16।।

9.16 I am the Oblation, the Sacrifice and the Worship; I am the Fuel and the Chant, I am the Butter offered to the fire, I am the Fire itself, and I am the Act of offering.

पिताऽहमस्यजगतोमाताधातापितामहः।
वेद्यंपवित्रमोंकारऋक्सामयजुरेवच।।9.17।।

9.17 I am the Father of the universe and its Mother; I am its Nourisher and its Grandfather; I am the Knowable and the Pure; I am Om; and I am the Sacred Scriptures.

गतिर्भर्ताप्रभुःसाक्षीनिवासःशरणंसुहृत्।
प्रभवःप्रलयःस्थानंनिधानंबीजमव्ययम्।।9.18।।

9.18 I am the Goal, the Sustainer, the Lord, the Witness, the Home, the Shelter, the Lover and the Origin; I am Life and Death; I am the Fountain and the Seed Imperishable.

तपाम्यहमहंवर्षंनिगृह्णाम्युत्सृजामिच।
अमृतंचैवमृत्युश्चसदसच्चाहमर्जुन।।9.19।।

9.19 I am the Heat of the Sun, I release and hold back the Rains. I am Death and Immortality; I am Being and Not-Being.

त्रैविद्यामांसोमपाःपूतपापा यज्ञैरिष्ट्वास्वर्गतिंप्रार्थयन्ते।
तेपुण्यमासाद्यसुरेन्द्रलोक मश्नन्तिदिव्यान्दिविदेवभोगान्।।9.20।।

9.20 Those who are versed in the scriptures, who drink the mystic Soma-juice and are purified from sin, but who while worshipping Me with sacrifices pray that I will lead them to heaven; they reach the holy world where lives the Controller of the Powers of Nature, and they enjoy the feasts of Paradise.

तेतंभुक्त्वास्वर्गलोकंविशालं क्षीणेपुण्येमर्त्यलोकंविशन्ति।
एवत्रयीधर्ममनुप्रपन्ना गतागतंकामकामालभन्ते।।9.21।।

9.21 Yet although they enjoy the spacious glories of Paradise, nevertheless, when their merit is exhausted, they are born again into this world of mortals. They have followed the letter of the scriptures, yet because they have sought but to fulfill their own desires, they must depart and return again and again.

अनन्याश्चिन्तयन्तोमांयेजनाःपर्युपासते।
तेषांनित्याभियुक्तानांयोगक्षेमंवहाम्यहम्।।9.22।।

9.22 But if a man will meditate on Me and Me alone, and will worship Me always and everywhere, I will take upon Myself the fulfillment of his aspiration, and I will safeguard whatsoever he shall attain.

येऽप्यन्यदेवताभक्तायजन्तेश्रद्धयाऽन्विताः।
तेऽपिमामेवकौन्तेययजन्त्यविधिपूर्वकम्।।9.23।।

9.23 Even those who worship the lesser Powers, if they do so with faith, they thereby worship Me, though not in the right way.

अहंहिसर्वयज्ञानांभोक्ताचप्रभुरेवच।
नतुमामभिजानन्तितत्त्वेनातश्च्यवन्तिते।।9.24।।

9.24 I am the willing recipient of sacrifice, and I am its true Lord. But these do not know me in truth, and so they sink back.

यान्तिदेवव्रतादेवान्पितृ़न्यान्तिपितृव्रताः।
भूतानियान्तिभूतेज्यायान्तिमद्याजिनोऽपिमाम्।।9.25।।

9.25 The votaries of the lesser Powers go to them; the devotees of spirits go to them; they who worship the Powers of Darkness, to such Powers shall they go; and so, too, those who worship Me shall come to Me.

पत्रंपुष्पंफलंतोयंयोमेभक्त्याप्रयच्छति।
तदहंभक्त्युपहृतमश्नामिप्रयतात्मनः।।9.26।।

9.26 Whatever a man offers to Me, whether it be a leaf, or a flower, or fruit, or water, I accept it, for it is offered with devotion and purity of mind.

यत्करोषियदश्नासियज्जुहोषिददासियत्।
यत्तपस्यसिकौन्तेयतत्कुरुष्वमदर्पणम्।।9.27।।

9.27 Whatever thou doest, whatever thou dost eat, whatever thou dost sacrifice and give, whatever austerities thou practisest, do all as an offering to Me.

शुभाशुभफलैरेवंमोक्ष्यसेकर्मबन्धनैः।
संन्यासयोगयुक्तात्माविमुक्तोमामुपैष्यसि।।9.28।।

9.28 So shall thy action be attended by no result, either good or bad; but through the spirit of renunciation thou shalt come to Me and be free.

समोऽहंसर्वभूतेषुनमेद्वेष्योऽस्तिनप्रियः।
येभजन्तितुमांभक्त्यामयितेतेषुचाप्यहम्।।9.29।।

9.29 I am the same to all beings. I favour none, and I hate none. But those who worship Me devotedly, they live in Me, and I in them.

अपिचेत्सुदुराचारोभजतेमामनन्यभाक्।
साधुरेवसमन्तव्यःसम्यग्व्यवसितोहिसः।।9.30।।

9.30 Even the most sinful, if he worship Me with his whole heart, shalt be considered righteous, for he is treading the right path.

क्षिप्रंभवतिधर्मात्माशश्वच्छान्तिंनिगच्छति।
कौन्तेयप्रतिजानीहिनमेभक्तःप्रणश्यति।।9.31।।

9.31 He shall attain spirituality ere long, and Eternal Peace shall be his. O Arjuna! Believe me, My devotee is never lost.

मांहिपार्थव्यपाश्रित्ययेऽपिस्युःपापयोनयः।
स्त्रियोवैश्यास्तथाशूद्रास्तेऽपियान्तिपरांगतिम्।।9.32।।

9.32 For even the children of sinful parents, and those miscalled the weaker sex, and merchants, and labourers, if only they will make Me their refuge, they shall attain the Highest.

किंपुनर्ब्राह्मणाःपुण्याभक्ताराजर्षयस्तथा।
अनित्यमसुखंलोकमिमंप्राप्यभजस्वमाम्।।9.33।।

9.33 What need then to mention the holy Ministers of God, the devotees and the saintly rulers? Do thou, therefore, born in this changing and miserable world, do thou too worship Me.

मन्मनाभवमद्भक्तोमद्याजीमांनमस्कुरु।
मामेवैष्यसियुक्त्वैवमात्मानंमत्परायणः।।9.34।।

9.34 Fix thy mind on Me, devote thyself to Me, sacrifice for Me, surrender to Me, make Me the object of thy aspirations, and thou shalt assuredly become one with Me, Who am thine own Self.”

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Subject Clearing

PRACTICE
To realize this intuitional science, there must not be any doubts, and it should be practiced and experienced before one is liberated from this world of phenomena. See Verses 9:1 – 9:2.

FAITH
This Oneness pervades the whole world, and everyone is part of it. Yet it is not seen because no one is aware of it. To become aware one must have faith that one can find and experience it. See Verses 9:3 – 9:4.

SOURCE
The source of a phenomenon is outside the awareness of that phenomenon. But that source must rest in something that is all pervasive. And that something is Oneness. See Verses 9:5 – 9:6.

COSMIC CYCLE
All beings reduce to a basic potential, and then regenerate, as the universe goes through cycles according to its nature. The laws of Nature regenerate totally afresh together with the beings, so the evolution is unique in each cycle. The beings are obviously subject to the influence of their own nature. The laws of nature, however, are totally independent of the universal cycle. See Verses 9:7 – 9:10.

HUMAN FORM
The humans represent the peak of evolution but the human form is just an outward expression. Those who are not aware of the whole chain of evolution form the beginning are clueless and engage in worthless actions. See Verses 9:11 – 9:12.

ONENESS
The great souls are filled with the spirit of oneness. They see oneness everywhere. They know oneness as the imperishable source of their being. They adore and worship it. There is oneness in the oblation, in the sacrifice and worship, in the chant and the fuel offered to the fire, in the offering, and in the act of offering itself. All the nourishment in this universe comes from that Oneness. Oneness exists in all knowledge. This Oneness is the ultimate goal. It sustains everybody. It is the home and the shelter. It is life and death. It is the imperishable seed from which everything bursts forth. Oneness underlies all phenomena, such as, the heat of the sun, and the falling of rain. It is death as well as immortality. It is being as well as not being. See Verses 9:13 – 9:19.

SOMA JUICE & LIBERATION
The meticulous preparation and drinking of soma juice provides inspiration and a sense of liberation, and so does the reading of the Vedic scriptures. But the basis of ultimate liberation is the realization of oneness and liberation for all. A person may feel liberated in himself but he is born again and again until he realizes oneness and the liberation for all. See Verses 9:20 – 9:22.

LESSER GODS
When a person is worshipping lesser gods with faith, he is more or less devoted to his own interests. He may be indirectly reaching for oneness, but he is not fully aware of it. He may find some relief but he sinks back. But when he is fully devoted to oneness with purity of mind and spirit of renunciation he finds eternal peace. See Verses 9:23 – 9:28.

ETERNAL PEACE
The ultimate relief comes from the realization of oneness. It is accessible to every person without distinction. Even the most sinful attains it when he is treading the path of oneness. No one is ever lost on this path. All man, woman, children, merchants, and laborers will also attain eternal peace when they tread this path, and not just the Brahmins and the saintly rulers. See Verses 9:29 – 9:34.

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