Chapter 9 of Bhagavad Geeta, entitled "Rajavidya Rajaguhya Yoga" discusses the Royal Knowledge of Pure Consciousness, in whose light all conditioned-knowledge are made possible. Krishna Himself calls this Science of the Absolute "the most secret (profound) Science". It is promised in the beginning itself that both speculative & practical aspects of this Knowledge will be told here. Not only the theory of self-perfection but also the logic behind it all are discussed in this chapter. This is the profound Knowledge combined with experience, having known which there is nothing more to be known, & one shall be free from the sorrows of life.

1. THE HOLY GEETA
COMMENTARY by
swami Chinmayananda
T K G NAMBOODHIRI
THIRUVALLA, KERALA, INDIA
Presentation adapted from
THE HOLY GEETA, Central Chinmaya Mission Trust, July 2013
Mumbai

2. THE Holy GEETA
T K G Namboodhiri
CHAPTER 9
RAJAVIDYA RAJAGUHYA YOGA
THE ROYAL SECRET

3. THE HOLY GEETA
T K G Namboodhiri
INTRODUCTION- Chapter 9 – THE ROYAL SECRET
Bhagavad Geeta has been one of the most powerful rejuvenation
treatments of the immortal Sanatana Dharma in recent times. In
this chapter, Sri Krishna promises that He will be giving not only the
theory of self-perfection but also the logic behind it all. Vedantic
ideas have been simplified here, so that they can be easily grasped
by the ordinary educated men of His time. Lord Krishna discusses
Pure Consciousness, in whose light all conditioned-knowledge are
made possible. This science, dealing with the Absolute, has been
rightly called as the Royal-Knowledge. Krishna Himself calls it “ the
most secret (profound) science”.

4. THE HOLY GEETA
T K G Namboodhiri
THE GREATEST SECRET & PRFOUND KNOWLEDGE
The Blessed Lord said:
9.1 To you who do not cavil, I shall now declare this, the greatest secret, the most profound
knowledge combined with experience (or realisation); which having known, you shall be
free from the sorrows of life.
The Lord says that He will declare the philosophy to Arjuna, ‘Who does not carp or cavil’ & the benefit of this
knowledge & its practical application has also been indicated as: “Having known which, You shall be free
from all limitations of finite existence”.
To understand ourselves & the world outside is to know the secret of keeping a healthy & happy relationship
with the world outside. One who is tuning himself up thus with the whole, is sure to succeed & gain
complete victory in life. Arjuna, because of his internal maladjustments, develops a shattered personality.
Split in himself, he comes to feel the problems of life too heavy, the duties of life too irksome, & life itself too
much to bear. Such people are called Samsarins. The men-of-Realisation, the Saints & Sages, on the other
hand, know to steer the engine of existence safely around every impediment. This status is the heritage of
man, who has the enthusiasm & the courage to master life & live like a God upon earth ruling over the
circumstances, & smiling at the adversities.

5. THE HOLY GEETA
T K G Namboodhiri
ROYAL SCIENCE, ROYAL SECRET, SUPREME PURIFIER
9.2 Royal Science, Royal Secret, the Supreme Purifier is this, realisable by direct intuitive
knowledge, according to the Dharma, very easy to perform, imperishable.
Vedanta is the noblest of religions, because it provides a scientific explanation for the
entire way of right living. Krishna here glorifies it: “This is the Royal Science, the Royal
Mystery, Pure & very High”. He promises that it is “Clearly Comprehensible”, since it can be
apprehended directly by an immediate experience of the Self. It is a science pertaining to
Dharma. The Consciousness, the Awareness, called the Self is the Dharma of man, the
Principle-of-Life in him. The Spiritual Science, that Lord Krishna promises to enunciate in
this chapter is the Science of the Self, the deepest essence in each individual. "Very easy to
perform”: Religion is a subjective technique to be pursued by each in himself. The Lord
confirms here that the technique of self-integration & the ultimate gaining of complete
mastery over oneself is easy to master for the sincere & the diligent. It is endorsed here
that the gains acquired through a faithful pursuit of this Royal Science of self-development
& self-mastery are of “An Imperishable Nature”. To realise the Self is to become the Self,
the Eternal & the Infinite Reality behind the phenomenal world of appearances.

6. THE HOLY GEETA
T K G Namboodhiri
REBIRTH FOR THOSE FAITHLESS IN DHARMA
9.3 Persons without faith in this Dharma (the Divine Self), O Paranthapa, without attaining
Me, return to the path of birth, fraught with death.
Those who live in complete disregard of the Self, necessarily “Return without attaining Me”. Men of
extroversion, who spend their life in seeking, acquiring & possessing objects of sensual pleasures, must
necessarily return to “The path of rebirth, fraught with death”. The world of names & forms is finite & ever-
changing. At every moment, every object is living through a process of change, & each change is death to the
previous state. So ‘death’, here, should be taken in this liberal meaning. Courtiers of the finite reach the tragic
realms of constant death.
Shraddha, in Vedanta, is the moulding of the life & living, on the basis of right intellectual comprehension of
the scriptures & advice of Teachers. It is the enduring faith that lifts us to realms beyond the reach of the
mind & intellect, to the Infinite & Immortal. Those who have no faith in the Divine Essence, which is the Self
in them, slip into devolution & come to live as biped animals.
By contrasting the path-of-Knowledge with the path-of-Ignorance in the most vivid terms, Krishna advises
Arjuna to take the blessed path of Higher seeking, the realisation of the Imperishable.

7. THE HOLY GEETA
T K G Namboodhiri
BRAHMAN PERVADES THE WHOLE COSMOS
9.4 All this world is pervaded by Me in My Unmanifest form (aspect); all beings exist in Me,
but I do not dwell in them.
Now the Lord starts to reveal the Royal Knowledge: “All this World is pervaded by Me in My
Unmanifested Form”. The subtlety of a thing is directly proportional to it pervasiveness; hence the
Self, the subtlest entity must necessarily be the All-pervasive. As all limited things have forms, the
All-pervasive alone can be Eternal & Infinite. Thus the Self, in its essential Unmanifest nature must
be pervading everything. If the Infinite pervades the finite, how are they related? For the Advaitic
Vedantists, the Eternal Self alone is the ONE & the ONLY REALITY. So there is a ‘relationless-
relationship’ between the Infinite & the finite. The second line of the verse says that, “All beings
exist in Me, but I do not dwell in them”. The Lord explains, “In my Unmanifest nature, I am the
substratum for all the manifested” names & forms, but “I am not sharing their destinies, because I
do not dwell in them”. The Self, identified with the matter-envelopments, comes to “Dwell in them”
as the pain-ridden mortal, while the same Self, cleared of all its ignorance, has come to realise that
“I do not dwell in them”, is the Self, Immortal & Unmanifest.

8. THE HOLY GEETA
T K G Namboodhiri
BRAHMAN SUPPORTS ALL BEINGS
9.5 Nor do beings exist (in reality) in Me—behold My Divine Yoga supporting all beings, but
not dwelling in them, I am My Self, the ‘efficient cause’ of all beings.
The Lord says: “Nor do things exist in Me” although “I dwell not in them”. In the Infinite, never has
the finite risen! In Pure Awareness, in Its Infinite Nature of sheer Knowledge, there never was,
never is & can never be any world of pluralistic embodiment, just as for the waker, the pleasures of
the dream world ‘are never available’. At the time of the direct subjective experience of the Self
there is no cognition of the pluralistic world, which is born out of the forgetfulness of the Infinite.
The Self brings forth & supports all beings just as the ocean gives birth to, supports & nourishes all
the waves in it. But the ocean itself never dwells in the waves. Pure Consciousness, Divine &
Eternal, is the substratum that sustains & illumines the entire panorama of the ever-changing
plurality. Just as the cotton is in the cloth, or the gold in all ornaments, so too, the Imperishable is
in the perishable. The dreamer can function only in the waker, the waker pervades the dream-
experiences, & at the same time, the waker is not in the dream, nor, when awakened fully, does
the dream ever exists in the waker.

9. THE HOLY GEETA
T K G Namboodhiri
LIKE AIR IN SPACE BEINGS EXIST IN BRAHMAN
9.6 As the mighty wind, moving everywhere, rests always in space (the
AKASH), even so, know you, all beings rest in Me.
The gross can never condition the subtle. Even though we may imprison the body of a
criminal, his thoughts are ever free. If this is understood, then we can understand what the
Lord said in the last verse.
Know you Arjuna, that the winds whirl around everywhere in space, the space supports
them everywhere, & yet, they do not ever limit the space. This example beautifully define
the right relationship between the Self & the non-Self. The Real supports the unreal, which
lives in It, & yet, the unreal can never condition the Real. In the Infinite vastness of the
Real, the arena of disturbances caused by Its flirtations with Its own assumed self-
ignorance is only a negligible area, & even there, the relationship between the false & the
Real is the relationship between the fickle breeze & the Infinite space.

10. THE HOLY GEETA
T K G Namboodhiri
CREATION & DISSOLUTION OF THE UNIVERSE
9.7 All beings, O Kaunteya, go into My Prakriti (Nature) at the end of a KALPA; I send them
forth again at the beginning of (the next) KALPA.
9.8 Animating My Prakriti, I, again & again send forth all this multitude of beings, by the
force of Nature.
The Sun gets reflected in the clear still waters of a lake and the muddy pools of water on the roadside. The difference in
the quality of the various reflections depends upon the state of the reflectors. Just as the Sun is the cause of all
reflections, the God-Principle, is the creator of all individual egos. Krishna, as the Self, declares: “I am the animating
Reality behind the Creator, as well as the created. The Adjunct of the God-Principle, the total body-mind-intellect
equipment, is the lower Nature (Prakriti) of the Self. At the beginning of a cycle (Kalpa) the existing Vasanas in the lower
nature get projected & at the end of the Kalpa all beings return to My Prakriti. The act of invigorating or fertilising the
Prakriti to grow up again into the tree-of-Samsara, is an act of grace from the Brahman. The entire multitude of Vasanas, “
I project again & again” & “ They are helpless under the sway of Prakriti”.
The greatest scoundrel & the noblest Saint are both the same when neither of them is identifying with his mind &
intellect, in deep sleep. On waking up, the scoundrel-mind projects a scoundrel, & the saintly-mind projects the Saint. The
vitality behind both is the same spark-of-Life, Absolute Consciousness. The scoundrel is as helpless as the saint, both
being “Helplessly under the sway of Prakriti” in each. The entire drama of the projection & dissolution, of the entire
cosmos, is performed upon the Changeless Imperishable Eternal platform of the Self.

11. THE HOLY GEETA
T K G Namboodhiri
INDIFFERENT & UNATTACHED BRAHMAN
9.9 Sitting like one indifferent, & unattached to these acts, Dhananjaya, these acts do not
bind Me.
The egocentric actions of the Jiva leave their impressions behind, which will have reactions in the
future. Actions which are not ego-motivated leave no trail behind.
In the case of Eternal animating Its Prakriti & projecting out “ Again & again the multitude of
beings”, there is neither any attachment or any aversion, & therefore, these actions do not affect
the Eternal: “These acts do not bind Me”. It is neither egocentric nor desire-motivated. The ever-
pure Infinite, as the Self, becomes the enduring platform for all the activities of the cosmos, just
like the screen in a movie-theatre on which all the movies are projected.
The Self is the source of all dynamism, like the steam in a steam-engine. It dynamises the mind
which is a bundle of good & bad Vasanas. The Self is Eternal & unmindful of what type of world is
projected forth. As Pure Consciousness, It illumines the Vasanas that lends them the capacity to
project out, be it for the damnation of themselves or for their glorification. “Sitting like one
indifferent & unattached to these acts” the Self revels in the realm of Its lower nature (Prakriti).

12. THE HOLY GEETA
T K G Namboodhiri
BRAHMAN AS THE SUPERVISOR TO PRAKRITI
9.10 Under Me as her Supervisor, Prakriti (nature) produces the moving & the unmoving;
because of this, O Kaunteya, the world revolves.
In Vedanta, the ‘relationless-relationship’ between the actionless Self & the active non-Self, has been
explained through many analogies. The Sun warms up objects upon which they fall, without warming the
intervening medium. Similarly, the Self remains in Its Infinite Glory, & the non-Self gets dynamised to act, as
Prakriti, in the mere ‘presence’ of the Self. All the officers of a king who work for him, get their authority to
work from the king, who actually does not do those work. Similarly, in the mere presence of the Self, Prakriti
borrows her sanctions to plan & to execute, to act & to achieve.
Subjectively, the Atman, merely by Its ‘presence’ illumines the mind & intellect, & creates the world of
objects & the instruments of experience & action. “Nature, while I preside, gives birth to the world of things
& beings”. The continued existence of the world of plurality is ensured by the ‘presence’ of the Self; “the
world whirls round & round because of this”. In the final analysis, the Self does nothing. It is the Prakriti that
projects & executes; it being animated in the proximity of the Self. It is the Light of the Self that vitalises the
Prakriti & makes her exist & act.

13. THE HOLY GEETA
T K G Namboodhiri
FOOLS DO NOT RECOGNISE THE SUPREME SELF
9.11 Fools disregard Me when I dwell in human form; they know not My Higher being as
the Great Lord of all beings.
Krishna uses the strong word ‘fools’ to condemn those who cling to the form & lose the
essence, the Higher Self. ‘ Unaware of My Higher Nature, fools regard Me’ as dwelling in a
particular form only!
To mistake the idol for God is to make the container the contents. The idol is only a symbol
for an imperceptible & subtle Truth. To mistake the idol to be itself the goal is to mistake
the means for the end. Such misunderstanding alone breeds fanatics, who sow seeds of
rivalry & jealousy, to reap, in time, a harvest of death & disaster, all in the name of their
stone-idol or picture-God!!
The Lord says: “ ordinary devotees are unaware of My real status As the Great Lord of all
beings” & these deluded “fools scorn Me when I dwell in human form”, when they
consider Him the Self, as merely a human form, which He may take for Himself, to bless a
particular generation.

14. THE HOLY GEETA
T K G Namboodhiri
DIFFERENCE BETWEEN THE FOOLS &THE MAHATMAS
9.12 Of vain hopes, of vain actions, of vain knowledge, & senseless, they verily are
possessed of the delusive nature of RAKSHASAS & ASURAS.
9.13 But the MAHATMAS (great-souls) O Partha, partaking of My divine nature, worship
Me with a single mind, knowing Me as the Imperishable Source of all beings.
Here, in these two verses Krishna contrasts the natures of low men deluded to pursue their baser
nature & of the great souls possessed of all the divine qualities. Deluded by false desires & wearied
with false activities to fulfil those wrong desires, some become confused in intellect & totally
confounded in their reasoning. Such people lose all divine perspective & become monstrous in
their activities. These are the Rakshasas & Asuras, like Ravana. Out of their vane actions only
negative Vasanas can be left behind, which keep them in their Asuric state birth after birth.
“The Great Souls possessed of the divine nature” of the Self, & desiring this Infinite, seek the
Immortal by realising the Self, THROUGH SINGLE POINTED SELF-APPLICATION. They know Me to be
the origin of all beings, & cannot but respect every other member of the society as they would
respect themselves.

15. THE HOLY GEETA
T K G Namboodhiri
THE GREAT SOULS (MAHATMAS)
9.14 Always glorifying Me, striving, firm in vows, prostrating before Me, & always
steadfast, they worship Me with devotion.
While describing the Great Souls in the last verse, the path-of-Knowledge was mentioned. Here, the other two main paths
of self-integration & self-development are hinted, as,1) single-pointed devotion, & 2) selfless activity undertaken in the
true Yajna-spirit.
“Glorifying Me always”. – the grossest type of glorification is noisy singing along with noisy instruments. But Keertana is
much more subtle & sacred. To adore an ideal with reverence & devotion, & to sing His glories at all times, continuously,
is the silent act of a mind fully opened up its ideal. The steady flow of love that beams out from a man-of-Knowledge,
constitute a greater & more potent type of Keertana.
“Striving with firm resolve”.- Constant & conscious effort is unavoidable to uplift oneself. One’s instruments of experience
need to be readjusted by continuous vigilance, non-stop self-application, & sincere pursuit. He must resolve firmly to
reject the false & to walk steadily in the path-of-the-Real.
“Devotion to Me, the Origin of beings & the Immutable”.- True devotion is unalloyed love. Love is measured in terms of
the lover’s identification with the beloved. This is brought about only by the process of detaching himself from his non-
Self conditionings. This negative self-withdrawal is indicated by “Bowing down to Me”. The positive aspect is indicated by
the phrase ‘In Devotion’. The withdrawal of ourselves from the non-Self & the final rediscovery of our Infinite Nature, can
be achieved only by being ‘Steadfast in worshipping Me’.

16. THE HOLY GEETA
T K G Namboodhiri
JNANA-YAJNA (WISDOM-SACRIFICE)
9.15 Others also, offering the ‘Wisdom-sacrifice’ worship Me, regarding Me as One, as
distinct, as manifold-Me, who in all forms, faces everywhere.
Jnana-Yajna is a constant attempt on the part of the performer to see, in & through the experienced names & forms, the
expression & vitality of the One Conscious Principle, the Self. The seeker knows that the Immutable Self pervades all,
penetrating everything, & in Its homogeneous web of existence, It holds together the phenomenal multiplicity. The
seeker-of-the-Self watches for, observes & detects the expression of the Self in all forms & names. A man-of-Realisation
moves about the world, seeing his own Self, expressed through every movement & action, word & thought. The one
centered in the Self sees everywhere his own Self. He successfully gains the auspicious vision of the Supreme, either as
Existence Pure or as Knowledge Absolute, or as Bliss Infinite.
To adore Him in all visions, to recognise Him in all situations, to feel Him with each thought, is to live in a constant
remembrance of the Self. Such people worship the Self through the Wisdom-Sacrifice. As the seeker develops in his own
spiritual cognition of the Self, it becomes easy for him to recognise the One Self splashing Itself upon the myriad forms:
‘Me, who in all forms faces everywhere”. The man-of-Realisation understands that at all times, his own Self permeates
the entire universe, in His Infinite domain—”As One, As Distinct, As Manifold”. The Knower-of-the-Self becomes the Self.
This Vedantic truth is asserted when Krishna says: “Me, the All-Formed, they worship, As One, As Distinct & As Facing
Everywhere, in each Form”. Not only does the Seer recognise the Self in each individual separately, but also ‘in each form,
as facing everywhere”. The Self exists in all parts of everything.

17. THE HOLY GEETA
T K G Namboodhiri
THE SELF EXISTS EVERYWHERE
9.16 I am the KRATU; I am the sacrifice; I am the offering(food) to PITRIS
(ancestors); I am the medicinal herb, & all plants; I am the MANTRA, I am also
the clarified butter; I am the fire; I am the oblation.
This verse expresses how the Self is the existence everywhere, in all actions & factors
constituting actions. Ritualistic actions constitute worship. Divine worship was always
undertaken in Vedic ritualism(Kratu), by ritualistic adoration of the deity (Yajna), or by
food offerings to the ancestors (Swadha). Krishna says that all these methods of
worship are, in a sense, nothing but the worship of the Self. Also, the medicinal herbs
(Oushadha) used in the sacrifice, the ghee (Ajya-clarified butter) poured into the altar-
of-fire, the oblations (Hutam) offered, the fire (Agni) that is invoked, the mantras
chanted- all of them are nothing but the Self alone. In short, the Self is the essence of
all happenings & circumstances in which the devotee adores the Eternal.

18. THE HOLY GEETA
T K G Namboodhiri
THE SELF IS THE FATHER, MOTHER & SUPPORTER
9.17 I am the Father of this world, the Mother, the supporter & the grandsire; the (one)
Thing to be known, the Purifier, (the syllable) OM, & also the RIK, the SAMA & the YAJUH
also.
The Self is not a vague imperceptible Spirit of Existence in all fields of divine activities, but a fountain of love
that permeates all the finite relationships of the world. The Lord says: “ I am the Father, the Mother, the
Sustainer, the Grandsire, the Purifier of the worlds”.
“I am the ONE thing to be known”- which is repeatedly asserted by all scriptures. The Self is “ That, having
known which, everything else becomes known”. To know the Self is to destroy the consciousness of
imperfection, & the existence of the finite. To rediscover this Infinite Beatitude is the only satisfying end &
goal of life.
The Self, the substratum of the entire universe, is symbolised by the monosyllable OM. Life is a flow ‘during
our waking, dreaming & sleeping’ states. The Self is the substratum of all these three states. The substratum
is different from the superimposition upon it. This fourth state is called Turiya in Upanishads, which supports
all the other three states. Om represents all these four states of existence, which indicates the Self, conceived
here as Krishna. The Self is the essence indicated by OM, which is the One theme discussed by the Vedas. So
Krishna says: “I am also the RIK, SAMA & YAJUH”.

19. THE HOLY GEETA
T K G Namboodhiri
THE SELF IS THE SEED IMPERISHABLE
9.18 I am the Goal, the Supporter, the Lord, the Witness, the Abode, the Shelter, the Friend, the Origin, the
Dissolution, the Foundation, the Treasure-house & the Seed Imperishable.
The Lord describes Himself with a host of suggestive words strung together to form this exquisite verse, indicating that the Self is the very essence behind
the plurality of this world.
I am the Goal: All our seeking ends when all our imperfections vanish in the total experience of the Perfect. The Knowledge-Absolute by gaining which all
becomes known is shown here as the Self. I am the Supporter: The Self is the supporter of everything, Real or delusory.
I am the Lord: The Self lends Its grace to the realm of imperfections, as Pure Awareness, It is beyond the sorrows & joys of the apparent universe. In all this
panorama of expressions, the Self, though lending existence to all, Itself remains as a mere Witness, “I am the Witness”. The Infinite is a witness of the finite
inasmuch as the Self is an uninterested illuminator of what is happening. I am the Abode: Truth is the House of all, of every being & thing. For all the
pluralistic phenomena, the Self is the Abode, the place of existence & security.
I am the Refuge: Delusion breeds sorrows, knowledge produces joy. The Self is the harbour of tranquillity where the frail boat of the ego, threatened from all
sides, in the sea of Samsara, finds refuge. I am the Friend: The Infinite is a friend of the finite, whose only anxiety is for the security & the well-being of the
befriended. I am the Origin & Dissolution, the Substratum, the Store-house: As gold in all ornaments, the Self is in the whole universe & so, all things can
come to manifest from & dissolve into the unmanifest, the Substratum, which can hence be considered as the storehouse of all names, forms & qualities
that constitute the world.
I am the Immutable Seed: Ordinarily seeds perish when they germinate & produce plants. The Self is the origin of the tree-of-Samsara, but in the production
of this tree, the Self is not transformed, It being ever Immutable.
Each of these attributes is an avenue for the meditator to reflect upon, on his journey to the gateway of Truth.

20. THE HOLY GEETA
T K G Namboodhiri
THE SELF IS IMMORTALITY & DEATH
9.19 (As Sun) I give heat; I send forth & withhold rain; I am Immortality & also death, both
Existence & Non-existence, O Arjuna.
I give heat: The Self, the One Existence, identifying with the Sun, becomes the source of all heat for
the world.
I send forth & withhold rain: Rishis of India understood that the position, condition & nature of the
Sun determines the climate that comes to bless, or curse, the world. The Sun controls the fields of
experience of every living creature on the globe.
I am Immortality & also death: To realise the Self as the Immutable & the Eternal, is to reach the
state of Immortality. The Self, being the Spark-of-life, gives a realistic experience of existence to the
very phenomenon of death. Death is change. So the Self is the illuminator of change, Itself ever the
Changeless.
I am Existence & Non-Existence: Self as the illuminating Consciousness, illumines both Sat & Asat,
Existence & Non-Existence. We experience Non-existence as an existence only. Sat & Asat are
interpreted also as the Manifest & the Unmanifest, & the Self is the Illuminator or essence, of both.

21. THE HOLY GEETA
T K G Namboodhiri
DEVOTEES WITH DESIRE
9.20 The knowers of the three Vedas, the drinkers of the Soma, purified from sin,
worshipping Me by sacrifices, pray for the way to heaven; they reach the holy world of the
Lord-of-the-gods & enjoy in heaven the Divine pleasures of the gods.
9.21 They, having enjoyed the vast heaven- world, when their merits are exhausted, enter
the world-of-the-mortals; thus abiding by the injunctions of the three Vedas, desiring
(objects of) desires, they attain to the state of ‘going-and-returning’ (Samsara).
When those well-versed in the Vedas, perform the rituals of devotion & sacrifice with a desire to
enjoy the celestial bliss, “They come to enjoy, in Heaven, the Divine pleasures of the Devas”. At the
conclusion of the rituals, they drink, Soma, the milky juice of a creeper-plant. These desire-
prompted ritualism yields finite results, which, the ego-centered ritualists enjoy in the Heaven.
After their finite merits are exhausted, they are forced to return to “the mortal world”. The Lord
disdainfully states that these egoistic followers of the Vedas, “ desiring their desires, repeatedly
come & go”.

22. THE HOLY GEETA
T K G Namboodhiri
THE SELF TAKES CARE OF SINCERE DEVOTEES
9.22 To those men who worship Me alone, thinking of no other, to those ever self-
controlled, I secure for them that which is not already possessed (YOGA) by them, &
preserve for them what they already possess(KSHEMA).
This verse is almost in the centre of Geeta & deals with the spiritual as well as the secular well-being of devotees.
Those who, with a single-pointed mind, meditate upon Him as the One & only Reality, Krishna promises here that “To them ever self-
controlled, I bring Yoga & Kshema”, meaning more spiritual vigour(Yoga) & the final experience of Beatitude (Kshema). To the worldly
man toiling in the world, the same verse yields a code of secret instructions by which they can assure themselves a complete success in
life. In any undertaking, if one pours out his self-willed thought (Sankalpa) constantly & with a singleness of purpose, he is sure to
succeed. But the ordinary man is incapable of keeping his thoughts steady. So his goal seems to be unattainable. Thoughts alone create.
Thoughts , from a single-pointed mind must flow steadily towards the determined goal to achieve success. Actions must accompany the
thoughts. Thus the two main secret factors for success are: 1) Consistency of willing & thinking, & 2) pouring out ourselves with a
singleness of purpose. The third essential factor is, 3) Self-control. To keep oneself self-controlled, so that one may not get derailed as
one shoots forward to success.
Yoga & Kshema have been defined as the power to gain & the power to guard, respectively. All man’s struggles in the world come under
these two categories. These two tensions affects his joy & tranquillity of life. When these two worries are eliminated, man awakens to
the world of joy imperishable. It is promised here by the Lord that to the one who is capable of maintaining the three factors mentioned
above, & pursuing them diligently, there need be “no anxiety to gain, nor worry to guard”, because these two responsibilities will be
voluntarily undertaken by the Lord Himself. Lord here means the Laws-of-Nature.

23. THE HOLY GEETA
T K G Namboodhiri
WORSHIP OF ALL GODS LEADS TO THE SELF
9.23 Even those devotees, who, endowed with faith worship other gods, worship Me alone,
O son of Kunti, but by the wrong method.
Different people worship different gods, depending upon their nature & taste. But they all adore the same
Vitality that is the substratum for the created world of change. If their devotion is sufficiently reinforced with
faith, they are invoking nothing but the One Eternal Truth expressed through the form of their adoration. The
Self, as Consciousness, expresses through the equipment of all Saints & Sages, Prophets & Incarnations of the
past.
Advaita, the non-dualistic philosophy of the Hindus, accepts the Absolute as Infinite, & makes them tolerant
of all others.
Here, Krishna large-heartedly declares; “They too, worship Me alone, even though by wrong methods”.
Instead seeking the Infinite profit of the Bliss of Self-hood, those who invoke other limited gains in different
fields of human activity, are also invoking the Grace of the Self- only “By the Wrong Method”. Without the
Self none will be able to act either positively or negatively. In theft, murder & war man is invoking the Grace
of the Self for their success. By the term “Wrong Method” here the Lord indicates that such negative
activities will lead to the darkness of the not-Self, instead of leading to the Bliss-of-Perfection, which is the
nature of Self.

24. THE HOLY GEETA
T K G Namboodhiri
THE WRONG METHOD OF WORSHIP
9.24 (For) I alone am the enjoyer in & the Lord of all sacrifices; but they do not know Me in
Essence, & hence they fall (return to this mortal world).
In all ritualistic sacrifices, the Self alone is the Enjoyer & the Lord. The Lord says: “I am the
Immutable Reality that is behind all the deities that are invoked during every sacrifice”. But
because they invoke ‘limited potentials in Me’ (Devatas), they do not come to realise ‘My Infinite
Glory revelling as their Self’. Therefore, jumping from one worship to another, they slip down to fall
into delusory confusions & endless entanglements.
In all the fields of activity wherein men strive(Yajna), they are invoking some finite profit or the
other (deity), & do not strive to improve spiritually so as to come to rediscover the Self as their
own essential nature. Immersed in sensuality they fall to levels of animals or lower.
Complete happiness & satisfaction, perfect contentment & peace, lie only in the attainment of the
Self, & not in the extrovert fields of profit & success. Unmindful of this enduring profit that lies
within themselves, men bitten by thousands of desires, run amuck, bringing about chaos & sorrows
to all. Life after life, such people remain entangled in this world-of-sorrows.

25. THE HOLY GEETA
T K G Namboodhiri
EACH WORSHPPER GOES TO HIS OBJECT OF WORSHIP
9.25 The worshippers of the DEVAS or gods go to the Devas; ancestor-worshippers go to the
Pitris (ancestors); to the BHUTAS or the elements go worshippers of Bhutas; but My
worshippers come unto Me.
As you think so you become. The thoughts entertained at a given moment get crystallised to form a blueprint
for the person’s character formation in the future. Using this natural law of Psychology, Lord Krishna says
“Votaries of the Devas go to the Devas” etc.
Devas represent the various sense-organs through which we experience the world. Hence Devas may be
taken to mean the entire field of all physical experiences. Those who court the external world of joys &
successes, come to gain them. Votaries of ancestors would mean ‘persons alive to the cultural purity &
tradition of their ancients, & striving to live up to those ideals’. Serious devotees of this field will come to gain
the beauty of the exquisite life of purity & perfection. The active quest in the field of objective-sciences is a
part of man’s hunt for knowledge. So the worshippers of BHUTAS are the secular scientists who observe,
codify & systemise the observed knowledge of the physical world. Those who pursue diligently, even in the
secular fields, success would be assured in direct proportion to the amount of self-application put forth.
According to the same principle, we are assured that “My votaries come unto Me”. By constant meditation,
with a single-pointed mind, upon the nature of the Self, the meditator can, in the long run, discover his total
identity with the Self, Eternal & Immutable. Sages have compared this enlightenment to the transformation
of a worm into a wasp.

26. THE HOLY GEETA
T K G Namboodhiri
OFFER ANYTHING TO GOD WITH DEVOTION
9.26 Whoever offers Me with devotion a leaf, a flower, a fruit, water, that I accept, offered
by the pure-minded with devotion.
All religions of the world recognise & encourage offerings by the devotees. The modern educated man is
surprised as to why the Infinite Lord need insignificant things offered to Him. This verse indicates that the
material objects that one might offer , are of no value to the Lord of the Universe, but it is the devotion &
love that prompt the offerings that are accepted by the Deity. Be it a leaf, a flower, a fruit, or water, be it a
golden temple, or be it a dry leaf, “ Whosoever offers with devotion”, whatever be the offering, the Lord
assures “That I accept”. When lovingly given, it becomes a Devout Gift & when it is offered by a sincere Pure-
Minded devotee, the Lord has to accept it.
All what we offer, have been misappropriated from the Lord’s own garden, the world. Thus these offerings
have no intrinsic value to the Lord. Yet, this is insisted upon as an important ritual in all forms of worship. The
flowers or fruits in the garden or in the temple remain the same, but when the devotee gathers & carries
them to the altar & offers them, they become the conveyors of his love & dedication unto the Lord. An
offering can be efficient, only when it is accompanied by devotion by a pure-minded person. Thus offered,
the gifts serve as a good vehicle to tread the spiritual path of self-development.

27. THE HOLY GEETA
T K G Namboodhiri
WHATEVER YOU DO, DO IT AS AN OFFERING TO GOD
9.27 Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you
give in charity, whatever you practise in austerity, O Kaunteya, do it as an offering to Me.
Through all activities of life one can constantly live in the spirit of ‘devout offering’ unto the
Supreme. It is the mental attitude & not the physical act that is of supreme importance. All acts of
perception & our reactions to the perceived, be they physical, mental or intellectual, make them all
a ‘Devout offering unto Him’. In all our transactions, we behave, act & deal with other names &
forms, & all of them require the Existence of the Self to uphold them. Just as cotton is in all cloth,
gold in all ornaments, the Self is the Essential-stuff in all names & forms. Approach life with due
reverence & respect, born out of the cognition of the Divine essence in it, & life shall respect &
revere you. When all activities are performed in the spirit-of-offering, not only our love for the
Supreme increases but also our entire life becomes sanctified with a noble purpose & a divine aim.
This verse provides us an efficient & secret method by which the seekers are unconsciously made
to remember the Supreme constantly, right in the field of life’s contentions.

28. THE HOLY GEETA
T K G Namboodhiri
LIBERATION FOR THE STEADFAST YOGI
9.28 Thus shall you be freed from the bonds-of-actions yielding good & evil ‘fruits’; with the
mind steadfast in the Yoga of renunciation, & liberated, you shall come unto Me.
Bhagavan says, “You shall be free from the bondages of actions, good or evil”. Since the reactions
(Vasanas) arising from fresh actions do not add their impressions on to the mind, & existing
impressions get wiped out during the activities outside, slowly & steadily, the mind gets almost
totally wiped out of existing Vasanas. Thus the mind gets more & more purified.
In the next stage of evolution, the purified mind, with better discrimination, learns to live a life of
Sannyasa & Yoga. Renouncing all egocentric activities & cravings for the fruits-of-actions, he
dedicates all his actions & results unto the Lord, as his simple ‘offering’. Such a person becomes
naturally a Yogi, constantly remembering the Self Infinite throughout his daily activities.
He finally discovers for himself his Divine Nature: “By practice & renunciation you shall find release
& come to Me”.

29. THE HOLY GEETA
T K G Namboodhiri
NATURE OF THE SELF
9.29 The same am I to all beings, to Me there is none hateful nor dear; but those who
worship Me with devotion, are in Me & I am also in them.
“I am in all beings”: The Self is ONE in all beings; the same Conscious Principle illumines the emotions & thoughts in all
living creatures.
“To Me there is none hateful or dear”: Krishna declares here that the Self is the same everywhere, always, & that to the
Self there is no distinction between the good & the bad; the Self entertains neither a particular love nor any special
hatred for any of the living beings. Just like the Sun falling on everything equally, gets reflected clearly from a smooth
mirror, but in a dull fashion from a rough rock, so also the same Self illumining all equally, only the golden-hearts of a rare
few reflects high spiritual strength & beauty.
“But those who worship Me with devotion are in Me & I too am in them”: Even though the Self has neither any favour for,
nor any prejudice against the not-Self, to the extent the non-Self “Worship Me with devotion” they are “In Me & I too am
in them”. Those who worship the Self with devotion come to discover that the worshippers themselves are none other
than the Self that is worshipped.
Worship is a technique by which the entire ‘thought-forces’ in the worshipper are mobilised & turned to flow towards his
worshipped entity. When this is done with devotion or love, the worshipper comes to realise his total oneness with his
objet-of-worship.
Even though Truth has neither a preference for, nor a prejudice against anyone, some noble souls come to experience, &
then exhibit in themselves the effulgence of Divinity, through their devoted worship.

30. THE HOLY GEETA
T K G Namboodhiri
EVEN THE MOST SINFUL CAN CHANGE FOR THE GOOD
9.30 Even if the most sinful worships Me, with devotion to none else (with single-
pointedness), he too should indeed be regarded as ‘righteous’ for he has rightly resolved.
The Geeta way of devotion is glorified here. Even the most sinful person can be redeemed if he starts
worshipping the Self with devotion. Hindu Vedas condemn the sin, not the sinner. The evil thoughts in a
person makes him an evil ‘sinner’, & so by changing the thoughts he could become a righteous man.
Even if a wicked person worships Me: Even those who are given to evil ways are not debarred from becoming
spiritual because of their evil actions. The only condition for redemption is that worship of the Self must be
performed with undivided devotion. Devotion can pay its dividend only when the devotee, with a single-
pointed mind, contemplates upon a goal that is non-dual & permanent.
He should be regarded as good: From the moment he has taken to the path of contemplation upon the
Supreme, with devotion, he is to be considered Saintly & Good.
For, “He has rightly resolved”. Right resolution is more important than mere routine acts. He who steadily
walks the Divine path with an iron-heart of resolution, enthusiastic, cheerful & heroic, alone can succeed.
Hence, Krishna says here that the rightly resolved man of evil ways is to be considered, from the moment of
his noble decision, as one especially marked out to be soon a successful man-of-Perfection.

31. THE HOLY GEETA
T K G Namboodhiri
MY DEVOTEE IS NEVER DESTROYED
9.31 Soon he becomes righteous & attains Eternal Peace, O Kaunteya. Know for certain that
My devotee is never destroyed.
When a man of evil ways takes to a life of single-pointed devotion propelled by his ardent resolve, that man
“Soon becomes Righteous”. The Dharma of man is the Divine Atman in his heart, without which layers of his
personality can ever come to express themselves. Krishna calls such a resolved person a ‘Dharmatma’. Single-
pointed devotion & self-application develop concentration & enhance the subtlety of his mind. In good time
he gains glimpses of the Infinite experience. A still mind is an open window through which man peeps out to
see himself reflected in the mirror of Truth. A true devotee soon reaches the Supreme Peace, meaning, “he
rediscovers in himself his own Real Nature”. This perfection lies only as far away from us as our waking state
is from our dream.
After declaring the truth that even a man of dire evil ways can start his pilgrimage on the same day as he
resolved himself to change, Krishna enthusiastically says, “My devotee is never destroyed”. The seeker of the
nobler values shall know no failure if his resolve is firm & if he be sincere in his self-application. Constant
Smarana of the Divine Nature of the Self protects the human personality from destructive negativeness.

32. THE HOLY GEETA
T K G Namboodhiri
PEOPLE OF SINFUL BIRTH ALSO ATTAIN THE SELF
9.32 For, taking refuge in Me, O Partha, even people of a ‘sinful birth’- women, Vaishyas &
Shudras- attain the Supreme Goal.
Not only sinners-people under wrong influences, but also those who are victims of congenital maladjustments, can get
their equipment readjusted & tuned up properly by the process of constant remembrance of the Truth Eternal. This
controversial verse seems to suggest that women, traders (Vaishyas) & workers (Shudras) are of inferior birth, & normally
not eligible for religious practices & liberation. This prejudicial statement is against Krishna’s philosophy of universal
brotherhood, & so should be carefully analysed to understand the true implications of these words.
The condition & status of the physical body have nothing to do with the evolutionary progress which religions aim
through their preaching. Hence, the terms used in this verse are to be understood as indicating some special qualities of
the human mind& intellect, manifested in various degrees in different individuals.
“Feminine-minds”- Deep affection & blinding attachments. “Vaishyas” represent a commercial attitude in all their
thoughts & actions, ever calculating the profits of their actions. The “Shudra- mind” represents slumber & slothfulness. So
the real meaning of this verse may be that persons with blind attachments, always calculating the fruits-of-actions, & of a
fully lethargic, tamasic nature, can all be redeemed by their constant, single-pointed devotion to the Lord. When once
these negative qualities of mind have been removed, they gain powers of concentration, single-pointedness &
equanimity, & finally “Even they attain the Supreme Goal”.

33. THE HOLY GEETA
T K G Namboodhiri
WORSHIP ME DEVOUTLY
9.33 How much more (easily) then the holy Brahmins, & devoted Royal Saints (attain the
goal). Having reached (attained) this impermanent & joyless world, do worship Me
devoutly.
Krishna here emphatically points out, how easy & almost natural Self-realisation & godly life must
be to those who have the mental purity of a Brahmin, or the large heart & clear head of a Rajarshi.
A benevolent king, through discrimination, coming to experience the inward peace of true
contemplation upon the Self, is called a Rajarshi.
In conclusion of this section, the Lord says: “ Having attained this transient & joyless world, worship
Me devoutly”. The flickering joys that come to us in life are transient. The intervals between two
experiences of joy are only full of pain. Here Krishna declares the world to be a mere pit of
sorrows, a ditch of despair, or a field of joylessness. So having reached this world, impermanent &
joyless, we are advised, to immerse ourselves in the worship of the Self. People with a wealth of
poise & understanding, which are the hall-marks of higher evolutes (Brahmins & Rajarshis), can
easily attain success. So “Worship Me devoutly”.

34. THE HOLY GEETA
T K G Namboodhiri
UNITE YOUR WHOLE SELF WITH THE PARAMATMAN
9.34 Fix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me; having thus
united your (whole) Self with Me, taking Me as the Supreme Goal, you shall come to Me.
This last verse is a summary of the entire chapter. Vedanta describes the technique of self-perfection &
self-development through the paths of right Knowledge & Meditation, to live ever mentally drowned in
the Bliss-concept of the spiritual Reality. This is the pursuit of Brahman. Here the path-of-Devotion is
delineated by Sage Vyasa.
With “The Mind ever filled with Me, My devotee makes all sacrifices, all salutations to Me”, at all times,
whatever be the type of work that engages him. The evolution of the mind is the very essence of all
spiritual reformation in life. Our environment, habits, ways of life, our past, none of these is a bar for
evolving spiritually. Constant awareness, maintained diligently, is the secret of success.
When “You take Me as the Supreme Goal”, Krishna promises Arjuna, “You shall come to Me”. We are
what we are because of our thoughts. If the thoughts are noble and divine, we become noble & divine.
END OF CHAPTER 9-RAJAVIDYA RAJAGUHYA YOGA