Gita Bhashyam - Chapter 09

Swamy Desikan’s
Tatparya Chandrika
(Gita Bhashyam – Chapter 9)
Annotated Commentary in English By

Vidvan Sri A. Narasimhan Swamy
Sincere Thanks to:
Sri Oppiliappan Koil V. Sadagopan Swamy for releasing this

eBook in the Godha Series at Sadagopan.Org
SrI:
Viswaroopam
Art Work by Sau. R. Chitralekha
Sri:
Srimad Ramanuja Gita Bhashyam – 9th Chapter
(Explanations from Tatparya Chandrika of Swamy Deshikan)
अथ नवमोऽ यायः
Sloka 9.1
उपासकभेदिनब धना िवशेषाः ितपा दताः । इदान उपा य य परमपु ष य माहा यं, ािननां िवशेषं च िवशो य
भि प य उपासन
उपासन य व पम् उ यते –
The distingu
distinguishing characteristics which differentiate the four types of seekers w
were
ere told. Now
the greatness or eminence of Paramapurusha,

Paramapurusha, the Supreme Person who is the object of
meditation and the distinction of Jnanis will be researched
researched and the nature of meditation which is
of the form of Devotion or Bhakti is going to be told.
ीभगवानुवाच
इदं तु ते गु तमं व या यनसूयवे ।
ानं िव ानसिहतं य ा वा मो यसेऽशुभात् ।। 1 ||
यत् ा वा Knowing which अशुभात् मो यसे you will be released from all evil गु तमं that utmost secret
or confidential teaching िव ानसिहतं along with specifics ानम् that knowledge which is of the form
of devotional meditation अनसूयवे ते व यािम I will teach in detail to you who is without any
jealousy.
ीभगवानुवाच
इदं तु ते गु तमं, भि पम्

पम् उपासना यं ानं िव ानसिहतम् – उपासनगत
उपासनगत-िवशेष ान-
ान-सिहतम्, अनसूयवे ते व यािम
। मि षयं सकलेतरिवसजातीयम् अप रिमत कारं माहा यं ु वा एवम् एव संभवित इित म वानाय ते व यािम इ यथः
। यद् ानम् अनु ानपय तं ा वा म ाि िवरोिधनः सव माद् अशुभात् मो यसे ।
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I will teach in detail to you, who is without any jealousy this most confidential knowledge which
specifics
is of the nature of devotional meditation along with spec ifics needed for such upasana. Having
heard the greatness of this knowledge which is concerning ME, which is distinct and different
from everything else, which is of immesuarable nature, to you, who will think ‘this will happen
like this only’. If you acquire
acquire this knowledge and put it to practice, you will get rid of all evils
which
which are opposed to you attaining
attaining ME.
The स गित or contextual relation of the nineth chapter to the previous 8th chapter is established
here inline with Bhagavad Yamunacharya’s Gitartha Sangraha sloka:
वमाहा यं मनु य वे पर वं च महा मनाम् । िवशेषो नवमे योगो भि प: क तत: ॥ गी.सं. 13 ||
Four aspects are taught in the 9th chapter – वमाहा य – greatness of Bhagavan Krishna, मनु य वे
पर वम् – being Supreme while incarnating as a human, महा मनां िवशेष: - the greatness of Jnanis,
भि प: योग: - nature of Bhaktiyoga.
The main teaching of this chapter is nature of Upasana.
इदान उपा य य परमपु ष य माहा यं, ािननां िवशेषं च िवशो य भि प य उपासन य व पम् उ यते – The
words भजन and उपासन used in this chapter and other places is of the same and so the word भि
is only qualifying what is told in shruti as उपासना.
The nature of Bhakti is decidedly told here. This is established by means of षि वधता पयिल गs –
six types of characteristics found in the summary of teachings here. They are उप म-उपसंहार,
अ यास, अपूवता, फल, अथवाद, उपपि . In the beginning इदं तु गु तमम् – says it is a form of knowledge
or ान. In the end the conclusion is according to that told as म मना भव म :. In the chapter the
aspect of भजन is told several times – which is called अ यास. The unique characteristics of Bhakti
not told earlier which are told here – अपूवता – are it’s य प व, िनरितशयि य व, क तन, नम कार and
so on. It is extolled as capable of achieving incomparable benefits by its very nature.
The terms राजिव ा, राजगु म् etc praise and extol Bhaktiyoga and that is it is अथवाद which means
शंसावा यs. And the reasonableness of all these is justified which is उपपि . By all these, it is
concluded that the main teaching of this chapter is deciding the nature of Bhakti.
इदं तु – The word तु indicates this is superior to Karmayoga and Jnanayoga.
ते गु तमं – The word गु तमम् is in superlative. It conveys several meanings – that it has been
kept high confidential or it is the most secret teaching and that one should acquire this
knowledge with utmost concentration, faith and devotion. It attracts one’s immediate attention. It
is a great secret and so should be protected very carefully. One should not teach this to anyone
and everyone. In the end also Krishna says – इदं ते नात काय नाभ ाय कदाचन । न च अशु ूषवे वा यं न
च मां योऽ यसूयित ॥ (18-67). It is very very valuable and capable of getting utmost benefits. All
these are meant by the word गु तमम्.
भि पम् उपासना यं ानं िव ानसिहतम् – उपासनगत-िवशेष ान-सिहतम् – Here ानं in mula sloka means
भि पम् उपासना यं ानम्. It is not mere knowledge but knowledge of the form of devotional
meditation. िव ानसिहतम् is commented as उपासनगतिवशेष ानसिहतम् – the special knowledge of the
various aspects or specifics of upasana. The words न and िव ान told here are to be taken as
per context. Earlier also it was told ानं तेऽहं सिव ानं इदं व यािम अशेषत: (7-2) where ानम् means
the knowledge of the essential nature of Paramatman and िव ानम् means the various unique
attributes of Paramatman. Here it is about upasana.
अनसूयवे ते व यािम । मि षयं सकलेतरिवसजातीयम् अप रिमत कारं माहा यं ु वा एवम् एव संभवित इित
म वानाय ते व यािम इ यथः – As told in इदं ते नातप काय.. One who is jealous should never be told.
असूया is गुणे दोष वबुि : - seeing defects in good qualities and that is the worst enemy. One who
has असूया should never be taught Krishna says and because Arjuna does not have any असूया he
has firm faith in what Krishna is teaching. Krishna is teaching about Bhakti which has HIM only
as the object of meditation. And Krishna knows that Arjuna does not find fault in the teachings
and on the other hand firmly belives that ‘what Krishna is telling is the truth and it has to be like
this only’. That is explained wonderfully in Bhashya. It is मि षयम्, सकलेतरिवसजातीयम्,

अप रिमत कारं माहा यम् – so listening to such excellent characteristics of Bhakti, Arjuna fully
believes that is true and so is eligible to receive this knowledge which is गु तम. And not mere
teaching, Krishna says व यािम – कषण व यािम with all details in depth.
Having heard Krishna say that Krishna is different and distinct from all sentient and non-sentient
entities, Arjuna truly believes that it is true. And so he does not find fault in good quality. The
eligibility of a student is decided based on his being अनसूयु not jealous. It is told in Bharata – िव ा
ा णमे याह शेविध तेऽि म र माम् । असूयकाय मां मा दा: तथा यां वीयव मा ॥ (भा.मो. 328-49). न च मां
योऽ यसूयित |
यद् ानम् अनु ानपय तं ा वा – Mere knowledge of the means is not sufficient to realise the fruits.
The knowledge has to be applied in practice and liberation is possible only through अनु ान of
उपाय and not mere knowledge. Mere वा याथ ान does not lead to मो is the bhava. Shruti says
म ु यं चरामिस – what we have heard from the mantras, the teachings of mantras known from
the meaning, we will practice.
म ाि िवरोिधनः सव माद् अशुभात् मो यसे – The accessories such as कमयोग and ानयोग help one to
get rid of sins which are opposed to realizing भि . While भि destroys all sins which are
opposed to attaining Bhagavan HIMSELF. The word अशुभ also includes पु य or good deeds with
which one gets वग etc. That is because they are also ितब धकs to भगव ाि . So all obstructions
are included in अशुभ which are opposed to attaining Bhagavan. Shruti says तदा िव ान् पु यपापे
िवधूय िनर न: परमं सा यमुपैित (मु. 3-1-3). Both पु य and पाप have to get got rid of in order to attain
परमसा य with Bhagavan.
Sloka 9.2
राजिव ा राजगु ं पिव िमदमु मम् ।
य ावगमं ध य सुसख
ु ं कतुम यम् ।। 2 ||
राजिव ा This is like the King among vidyas राजगु म् most eminent among those which are to be
protected इदम् उ मं पिव ं being superior it is the most excellent among the sacred य ावगमं can
be perceived directly ध य never deviates from dharma कतु सुसुखम् it is pleasant to practice अ यम्
by nature it does not perish, such is this knowledge of the form of devotion.
राजिव ा - िव ानां राजा
राजा,
जा, राजगु
राजगु ं - गु ानां राजा । रा ां िव िे त वा राजिव ा,
ा, राजानो िह िव तीणागाधमनसः,
तीणागाधमनसः,
महामनसाम् इयं िव ा इ यथः । महामनस एव गोपनीयगोपनकु शला इित तेषाम् एव गु म् । इदम् उ मम् पिव ं
म ाि िवरो यशेषक मषापहं । य ावगमम् - अवग यते इित अवगमो िवषयः,
िवषयः, य भूतोऽवगमो
तोऽवगमो िवषयो य य
तोऽ
ान य तत् य ावगमम् । भि पेण उपासनेन उपा यमानः अहं तदानीम् एव उपािसतुः य ताम् उपागतो भवािम
इ यथः । अथािप ध य - धमाद् अनपेत,ं धम वं िह िनः य
े ससाधन वम् । व पेण एव अ यथि य वेन तदानीम् एव
म शनापादनतया च वयं िनः य
े स पम् अिप िनरितशय-
िनरितशय-िनः य
े स पा यि तक-
तक-म ाि साधनम् इ यथः । अत एव
सुसख
ु ं कतु – सुसख
ु ोपादानम् । अ यथि य वेन उपादेयम् । अ यम् – अ यं, म ा साधिय वा अिप वयं न ीयते
ीयते ।
एवं पम् उपासनं कु वतो म दानं
दानं कृ ते अिप न किचत् कृ तं मया अ य इित मे ितभाित इ यथः ।
राजिव ा - िव ानां राजा,

राजा, राजगु ं - गु ानां राजा – It is the King among vidyas means it is the most
eminent knowledge. It is the king among mysteries.
mysteries.
रा ां िव ेित वा राजिव ा,
ा, राजानो िह िव तीणागाधमनसः,
तीणागाधमनसः, महामनसाम् इयं िव ा इ यथः – Or it is the
knowledge possessed by the Kings. Kings are known to be having a mind that is vast and deep.
So it is the knowledge acquired by such great minded people.
महामनस एव गोपनीयगोपनकु शला इित तेषाम् एव गु म् – The greatminded ones are experts in
protecting mysteries and so it is the mystery owned by them.
इदम् उ मम् पिव ं म ाि िवरो यशेषक मषापहं – पिव means that which removes blemishes and
purifies. So this vidya is pavitra because it destroys all sins which are opposed to attaining ME
Krishna says.
य ावगमम् - अवग यते इित अवगमो िवषयः,

िवषयः, य भूतोऽवगमो िवषयो य य ान य तत् य ावगमम् – This is
य ावगम – meaning of अवगम
अवगम: is िवषय:
िवषय: - that which is known. From which knowledge the object
is directly perceivable, that knowledge is told as य ावगम.
ावगम. भि पेण उपासनेन उपा यमानः अहं
तदानीम् एव उपािसतुः य ताम् उपागतो भवािम इ यथः – That means I, who is the object
object of meditation
in भि प-
प-उपासना – am directly perceived by such meditator.
अथािप ध य - धमाद् अनपेत,ं धम वं िह िनः य

े ससाधन वम् – Even being so, it never deviates from
dharma. Being a means to attain मो or पर ाि is its धम व.
व.
व पेण एव अ यथि य वेन तदानीम् एव म शनापादनतया च वयं िनः य

े स पम् अिप िनरितशय-
िनरितशय-
िनः य
े स पा यि तक-
तक-म ाि साधनम् इ यथः – By very nature it is most loving and it reveals ME
(Bhagavan Krishna says) at the time of practice itself or during
during meditation itelf and because of
that though it by itself is of the form of िन:
िन: य
े स् (ultimate benefit which is liberation), it is also the
means to incomparable िन:
िन: य
े स् which is attaining ME completely.
अत एव सुसख
ु ं कतु – सुसुखोपादानम् । अ यथि
यथि य वेन उपादेयम् – For that reason only it is most enjoyable to
perform. It is to be done because it is indescribably lovable. It is said Bhakti starts with Love,
progresses with love and cultimates in Love.
अ यम् – अ यं, म ा साधिय वा अिप वयं न ीयते – It does not end even after making the seeker
attain ME.
एवं पम् उपासनं कु वतो म दानं कृ ते अिप न किचत् कृ तं मया अ य इित मे ितभाित इ यथः – For such a
devotee who adopts such bhaktiyoga or upasana, even after giving MYSELF, I fell I have not
done anything in return – is the meaning.
राजिव ा - िव ानां राजा, राजगु ं - गु ानां राजा । रा ां िव ेित वा राजिव ा, राजानो िह िव तीणागाधमनसः,
महामनसाम् इयं िव ा इ यथः - The greatness of this means which is of the form of devotion or bhakti
compared to all other means is indicated by the word राजिव ा. In order to remove any doubt that
the word राज is not about ि यs which would then give rise to the doubt whether ा णs are
eligible or not, it is explained as िव ानां राजा. It stands as the king among vidyas.
The bhashya रा ां िव ेित वा indicates that the usage of राज is in गौणाथ – secondary sense as
shown in Bhashya महामनसािमयं िव ा.
महामनस एव गोपनीयगोपनकु शला इित तेषाम् एव गु म् । इदम् उ मम् पिव ं म ाि िवरो यशेषक मषापहं – The
word पिव ं along with उ मम् shows it destroys all sins that are opposed to not only performance
of means but also भगव ाि .
य ावगमम् - अवग यते इित अवगमो िवषयः, य भूतोऽवगमो िवषयो य य ान य तत् य ावगमम् – This is
in ब ीिह समास through कमिण योग. This is not qualifying ान. That knowledge which has य
िवषय or an object that is directly perceived, is य ावगम. Meaning of अवगम is िवषय as explained
अवग यते इत् अवगमो िवषय: ।
भि पेण उपासनेन उपा यमानः अहं तदानीम् एव उपािसतुः य ताम् उपागतो भवािम इ यथः - There may be a
doubt here – उपासना is मृितसंतित प means continuous stream of contemplation – that fact that it
is a continuous steam indicates the object is not directly seen. So how can it be called so? The
answer is Bhagavan says clearly (as explained in Bhashya) that भि पेण उपासनेन अहं तदानीमेव
य ताम् उपगतो भवािम. Bhagavan assures that HE reveals HIMSELF to the meditator who is so
devotedly lovingly meditating on HIM. It is also told elsewhere here as भ या वन यया श य: (11-
54).
अथािप ध य - धमाद् अनपेत,ं धम वं िह िनः ेयससाधन वम् – By itself it is the फल and it also a means to
another फल which is मो . The meaning of धम व is िन: ेयससाधन व.
व पेण एव अ यथि य वेन तदानीम् एव म शनापादनतया च वयं िनः ेयस पम् अिप िनरितशय-
िनः ेयस पा यि तक-म ाि साधनम् इ यथः - The धृितवाचक धातु is synonymous with ीित. From that the
word धम is formed. And since the word is used without any limitation, according to िनघ टु – मुि :
कै व यिनवाण ेयोिन ेयसामृतम् – it is explained as िनरितशय-िन: ेयस प etc.
अत एव सुसुखं कतु – सुसुखोपादानम् । अ यथि य वेन उपादेयम् । अ यम् – अ यं, म ा साधिय वा अिप वयं न
ीयते । एवं पम् उपासनं कु वतो म दानं कृ ते अिप न किचत् कृ तं मया अ य इित मे ितभाित इ यथः – Bhakti by
nature is most favourable and the object of devotion is also such, Bhaktiyoga can be practiced
with joy is the bhaava. During such loving meditation is pleases the mind. Because of knowing
that it pleases Bhagavan also it causes joy. And like karmas whose fruits have a definite end,
the fruit of bhakti never ends. It exists for ever. Karmas such as yajna and others give some fruit
and once that is experienced, it ends. While the fruit obtained from Bhakti never ends.
The greatness of devotional meditation towards Lord is such that it enhances the greatness of
Bhagavan also. Bhakti becomes celebrated because of Bhagavan and Bhagavan becomes
celebrated due to the nature of Bhakti is the bhava. HE gives HIMSELF up and still feels that he
has not done anything in return. This is also told by Bhattar with respect to Sridevi as:
ऐ यम रग त परमं पदं वा क मैिचद िलभरं वहते िवतीय । अ मै न कि दुिचतं कृ तिम यथा ब वं ल से कथय
कोऽयमुदारभाव: ॥
Sloka 9.3
अ धानाः पु षा धम या य पर तप ।
अ ा य मां िनवत ते मृ युसंसारव मिन ।। 3 ||
परं तप Hey Arjuna, अ य धम य अ धाना: पु षा: people who do not have faith in this upasana माम्
अ ा य मृ युसंसारव मिन िनवत ते return to Samsara which is of the form of death without attaining
ME.
अ य उपासना य य धम य िनरितशय ि य-
य-मि षयतया वयं िनरितशयि य प य परमिनः य
े स प-
प-म ाि साधन य
अ य य उपादानयो
उपादानयो यदशां ा य अ धानाः – िव ासपूवक-
क- वरा-
वरा-रिहताः पु षाः माम् अ ा य मृ यु पे संसारव मिन
िनतरां वत ते । अहो!
अहो! महद् इदम् आ यम् इ यथः ।
Inspite of being eligible to practice this Upasana which is most enjoyable due to being about
about ME
who is most dear and it is a means to attain ME who is परमिन:
परमिन: य
े स्, utmost benefit, it never
perishes, such upasana even though people who are eligible to perform this if they do not have
any urgency with faith to perform this bhakti, they largely remain in samsara which is of the form
of death. Oh, it is so very surprising!
surprising!
As told in previous sloka, here also it is told that one cannot attain liberation without the
knowledge and practice of this Upasana which is परमधम प.
अ य उपासना य य धम य िनरितशय ि य-मि षयतया वयं िनरितशयि य प य परमिनः ेयस प-म ाि साधन य
अ य य उपादानयो यदशां ा य अ धानाः – िव ासपूवक- वरा-रिहताः पु षाः माम् अ ा य मृ यु पे संसारव मिन
िनतरां वत ते । अहो! महद् इदम् आ यम् इ यथः ।
अ य – means this उपासना which is of the nature of joy etc as told in previous slokas.
Inspite of having the capability and eligibility to perform this Upasana, those who show no
urgency in practicing this get caught in samsara only is the bhava.
Having known that by its very nature as well as by means the fruits it begets, that it is easy to
perform, that it is the most desirable thing for all – िनरितशयपु षाथ and having known that its
performance itself showers joy on the seeker, if people do not take it up, it is very surprising.
They also know that संसार is अपु षाथ of the highest order and still they do everything to get
caught in it with great liking and seeing this Bhagavan is surprised is the bhava.
अहो – This expression indicates that the effect of दु कमs is most regrettable.
Addressing Arjuna as पर तप shows that Arjuna is capable of capturing external enemies and
now he has to also overcome inernal enemies which cause अ ा.
Sloka 9.4,
9.4, 9.5
शृणु तावत् ा यभूत य मम अिच य मिहमानम् –
Now listen to the greatness beyond grasp of ME who is the goal to be attained through upasana
by all.
The main teaching of this chapter is grestness of Upasana which is the means to attain
Bhagavan. The greatness of that Bhaktiyoga was told first. Now the greatness of Bhagavan who
can be attained through that Bhaktiyoga is being told so as to confirm the greatness of
Bhaktiyoga. If you know this, the faith and urgency would increase further is the bhaava.
मया ततिमदं सव जगद मू तना ।
म थािन
थािन सवभूतािन न चाहं ते ववि थतः ।। 4 ||
न च म थािन भूतािन प य मे योगमै रम् ।
भूतभृ च भूत थो ममा मा भूतभावनः ।। 5 ||
इदं सव जगत् This entire world अ मू तना मया ततम् is pervaded by ME who has the nature which
is not revealed. सवभूतािन All beings म थािन exist in ME. अहं तेषु न च अवि थत: I am not in them,
means I am not dependent on them for existence. भूतािन म थािन न च The beings are not in ME
also. मे ऐ रं योगं प य See this state of my sovereignty. भूतभृत् I am supporting all beings
consisting of sentient and non-sentients. न च भूत थ: But I do not exist being supported by them.
ममा मा भूतभावन: My mere willing in the mind is only supporting all the beings.
इदं चेतनाचेतना मकं कृ ं जगत्, अ मू तना – अ कािशत व पेण मया अ तयािमणा ततम्. अ य जगतो धारणाथ
िनयमनाथ च शेिष वेन ा म् इ यथ:

यथ: । यथा अ तयािम ा णे ‘य: पृिथ ां ित न्…यं पृिथवी न वेद (बृ. 3-
3-7-3), ‘य
‘य
आ मिन ित न्… यमा मा न वेद (बृ. 2-
2-7-22 मा यि दन)
दन) इित चेतनाचेतन व तुजातै: अदृ न
े अ तयािमणा त त
ाि ा । ततो म थािन सव भूतािन – सवािण भूतािन मिय अ तयािमिण ि थतािन । त व

ै ा णे, ‘य
‘य य पृिथवी
शरीरं … य: पृिथवीम् अ तरो यमयित’,
यमयित’, ‘य
‘य य आ मा शरीरं … य् आ मानम् अ तरो यमयित’
यमयित’ इित शरीर वेन िनया य व
ितपादनात् तदाय े ि थितिनयमने ितपा दते, शेिष वं च । ‘न चाहं ते ववि थत:’
थत:’ – अहं तु न तदाय ि थित:,
थित:,
मि थतौ तै: न कि दुपकार:
कार: इ यथ:
यथ: ।
न च म थािन भूतािन - न घटादीनां जलादेः इव मम धारक वम्, कथम् ? म संक पेन । प य मम ऐ रं योगम् - अ य
कु िचद् असंभावनीयं
भावनीयं मदसाधारणम् आ य योगं प य । कोऽसौ योगः?
भा योगः? भूतभृ च भूत थो ममा मा भूतभावनः - सवषां
भूतानां भता अहं, न च तैः कि द् अिप मम उपकारः । मम आ मा एव भूतभावनः - मम मनोमयः संक प एव भूतानां
भावियता िनय ता च ।
इदं चेतनाचेतना मकं कृ ं जगत्, अ मू तना – अ कािशत व पेण मया अ तयािमणा ततम्. अ य जगतो धारणाथ
िनयमनाथ च शेिष वेन ा म् इ यथ:
यथ: - This entire world which is seen directly consisting of sentient
and non-
non-sentient entities, is pervaded by ME who is the
the in-
in-dweller and having a na
nature which is
not revealed.
यथा अ तयािम ा णे ‘य: पृिथ ां ित न्…यं पृिथवी न वेद (बृ. 3-

3-7-3), ‘य
‘य आ मिन ित न्… यमा मा न वेद (बृ. 2-
2-7-
22 मा यि दन)
दन) इित चेतनाचेतन व तुजातै: अदृ न
े अ तयािमणा त त ाि ा – As told in Antaryami
Brahmana of Bruhadaranyakopanisht, ‘who being present in prithivi … whom prithivi does not
know’, ‘who being present in the Self,… whom the Self does not know’ and so on that the
pervasion by the antaryami (in-
(in-dweller) in all entities
entities sentient and non-
non-sentient without being
seen.
ततो म थािन सव भूतािन – सवािण भूतािन मिय अ तयािमिण ि थतािन – For that reason, all entities are
existing in ME – means all entities are existing in ME who is the antaryami.
त व
ै ा णे, ‘य
‘य य पृिथवी शरीरं … य: पृिथवीम् अ तरो यमयित’,
यमयित’, ‘य
‘य य आ मा शरीरं … य् आ मानम् अ तरो यमयित’
यमयित’
इित शरीर वेन िनया य व ितपादनात् तदाय े ि थितिनयमने ितपा दते, शेिष वं च – In the same antaryami
brahmana it is said, ‘for whom Prithivi is sharira … who controls the prithivi being the in-
in-dweller’,
‘for whom Atman is sharira … who controls the Self being the in-
in-dweller’ – as it is told that
everything being HIS body are controlled by HIM, the aspect of everything depending on HIM
for existence and being controlled

controlled by HIM are told and along with Bhagavan’s Overlordship roo
– sheshitva.
‘न चाहं ते ववि थत:’

थत:’ – अहं तु न तदाय ि थित:,
थित:, मि थतौ तै: न कि दुपकार:
कार: इ यथ:
यथ: - ‘I am not existing in
them’ – means I am never existing being dependent on them, I am not dependent on them for
my existence, from them I have no help for existence.
न च म थािन भूतािन - न घटादीनां जलादेः इव मम धारक वम्, कथम् ? म संक पेन – And the aspect of my
supporting them is not like pot and others which are supporting water and etc. Then how else?
With my willing only I am supporting them.
प य मम ऐ रं योगम् - अ य कु िचद् असंभावनीयं मदसाधारणम् आ य योगं प य – See my yoga of

Lordship. My this yoga which is impossible in anything else and which is unique to ME alone,
this wonderful nature of my being the Lord – see this.
कोऽसौ योगः?
योगः? भूतभृ च भूत थो ममा मा भूतभावनः - सवषां भूतानां भता अहं, न च तैः कि द् अिप मम उपकारः –
What is this Yoga? ‘भू
‘भूतभृ च भूत थो ममा मा भूतभावनः’
भावनः’ – I am the maintainer or protector or
supporter of all beings. There is no help to me from them.
मम आ मा एव भूतभावनः - मम मनोमयः संक प एव भूतानां भावियता िनय ता च – My willing of the mind only
makes all being exist, it only controls and supports everything.
The teachings here are explanations of what is told in shrutis.
Mayaa tatam idam sarvam – same as eeshaavasyamidam sarvam – sarvam khalvidam brahma
– idam sarvam brahma khalu
इदं चेतनाचेतना मकं कृ ं जगत् – इदं सवम् in the sloka includes the entire sentient and non-sentient
entities which are known through valid means. This is as told in Upanishads also – ईशावा यिमदं
सव यि क जग यां जगत्.
अ मू तना – अ कािशत व पेण मया – The word मू त in sloka is not taken to mean द म गलिव ह
here as that is not useful in this context. So it is taken to mean व प in a secondary sense. So
the explanation is अ कािशत व पेण.
अ तयािमणा ततम्. – The pervasion is not like ether which is pervading by being present –
साि य प ाि . But this is as established in hundreds of shruti pramanas the pervasion in the
form of अ तयािम. It is as told – अ तबिह त सव ा य नारायण: ि थत:. The reason and use of
pervading thus is to support the entire world and also to control. From this it is known that entire
world’s ि थित and वृि are under HIS control.
अ य जगतो धारणाथ िनयमनाथ च शेिष वेन ा म् इ यथ: । यथा अ तयािम ा णे ‘य: पृिथ ां ित न्…यं पृिथवी न
वेद (बृ. 3-7-3), ‘य आ मिन ित न्… यमा मा न वेद (बृ. 2-7-22 मा यि दन) इित चेतनाचेतन व तुजातै: अदृ न
े
अ तयािमणा त त ाि ा । ततो म थािन सव भूतािन – सवािण भूतािन मिय अ तयािमिण ि थतािन । त ैव
ा णे, ‘य य पृिथवी शरीरं … य: पृिथवीम् अ तरो यमयित’, ‘य य आ मा शरीरं … य् आ मानम् अ तरो यमयित’ इित
शरीर वेन िनया य व ितपादनात् तदाय े ि थितिनयमने ितपा दते, शेिष वं च । ‘न चाहं ते ववि थत:’ – अहं तु न
तदाय ि थित:, मि थतौ तै: न कि दुपकार: इ यथ: ।
In this part of the sloka, there seems to be contradiction at the first look. That is clarified in detail
in Bhashya. What is told as मया ततिमदं सवम् and न चाहं ते ववि थत: - how is it possible? Is not न
चाहं ते ववि थत: telling something against the shruti य: पृिथ ां ित न्? So that is clarified as ‘I am
not having a state of dependence on them and there is no उपकार or help to me from them’. The
relation told in न चाहं ते ववि थत: is different from the kind of existence told in म थािन सवभूतािन.
Shruti says HE exists in HIS own glory. In chandogya – Bhuma vidya, to the स भगव: कि मन्
िति त:? The answer given is ‘ वे मिहि ’ (छा. 7-24-1).
न च म थािन भूतािन - न घटादीनां जलादेः इव मम धारक वम्, कथम् ? म संक पेन – Similarly म थािन सवभूतािन
and न च म थािन भूतािन – there is no contradiction here either. The aspect of supporting is not like
मूत s – where water is supported by the pot and the supporter which is the pot is outside while
water is inside. The relation is संयोग – physical contact and it can be separated – िवयोग can
happen. Here it is not so. It is something not seen in this world and so explained as म स क पेन.
The धारक वा or aspect of supporting of Paramatman is due to HIS own WILL – वे छाधीन. What
is barred is that entities cannot exist by themselves independent of Bhagavan. So there is no
contradiction here. Even for a King or for a magnet, the aspect of supporting that they do is not
independent.
प य मम ऐ रं योगम् - अ य कु िचद् असंभावनीयं मदसाधारणम् आ य योगं प य – The word ऐ रम् indicates

अन यसाधारण व – it is not present in anything or anyone else and it is unique to Bhagavn. The
word योग here means स क प प यान. It is as per िनघ टु – योग सनहनोपाय यानस गितयुि षु.
कोऽसौ योगः? भूतभृ च भूत थो ममा मा भूतभावनः - सवषां भूतानां भता अहं, न च तैः कि द् अिप मम उपकारः ।
मम आ मा एव भूतभावनः - मम मनोमयः संक प एव भूतानां भावियता िनय ता च – The words ममा मा has मम
and आ मा in different vibhaktis – षि and थमा – they are not in समानािधकरण but िधकरण –
different vibhaktis and so bhashya is मम मनोमयस क प:. The word आ मा means स क प प मनस्,
mind of the form of willing. So स क प is said to be the काय of मनस्. It is said मनसैव जग सृि म् –
मनसा menas by willing HE creates the worlds. मनोऽकु त यािमित (बृ. 1-2-1) etc. So the meaning of
ममा मा भूतभावन: is as explained स क प एव भूतानां भावियता िनय ता च. Here what is intended is to
establish the aspects of धारण and िनयमन of Bhagavan. Though HE is atman, there is no उपकार
for him from the body. For us, who are individual selves and who are Atman to our body, there
is some उपकार because without the body we cannot perform the means to attain the ultimate
purpose. But for Bhagavan it is not so. It is said सामु ो िह तर ग:, न तार ग: समु :. The waves of the
ocean are identified as ocean while the ocean is not identified by the waves. So HIS mere
willing is enough to support and control everything. And how does it happen is going to be
explained in next sloka and creation is going to be told later. So examining all these, the
bhashya explains the same.
Sloka 9.6
सव य अ य वसंक पाय ि थित वृि वे िनदशनम् आह-

आह-
This entirety of
of sentient and non-
non-sentients are under the control of HIS willing for their very
existence and functioning is told with an example.
The fact of Vayu being in Akasha is not the example to show all beings are existing in
Bhagavan. Because Akasha cannot support or control Vayu. So the aspect of supporting and
controlling everything is intended to be taught here, bhashya is सव य अ य. It will be further
explained in detail in bhashya.
यथाकाशि थतो िन यं वायुः सव गो महान् ।
तथा सवािण भूतािन म थानी युपधारय ।। 6 ||
यथा महान् वायु: Just as Vayu which has great power िन यम् आकाशे ि थत: being always present in
akasha सव ग: moves around everywhere तथा in the same way सवािण भूतािन all beings म थानीित
are established in ME, उपधारय know thus.
यथा आकाशे अनाल बने महान् वायुः ि थतः सव ग छित । स तु वायुः िनराल बनो मदाय ि थितः इित
अव या युपगमनीयो मया एव धृत इित िव ायते | एवमे
एवमेव सवािण भूतािन तैः अदृ े मिय ि थतािन मया एव धृतािन इित
उपधारय ।यथा आ ः वेदिवदः-
िवदः- 'मेघोदयः सागरसि वृि र दो वभागा
वभागा:
गा: फु रतािन वायोः। िव ुि भ गो गित णर मे:
िव णो विच ाः भवि त मायाः ।।'
।।' इित । िव णोः अन यसाधारणािन
यसाधारणािन महा यािण इ यथः । िु तः अिप - 'एत य वा
अ र य शासने गा ग सूयाच मसौ िवधृतौ ित तः'
तः' (बृ
(बृ. उ. 3-8-9) 'भीषा
'भीषा मा ातः पवते । भीषोदेित सूयः ।
भीषा मादि े । मृ युधावित प मः'
मः' (तै
(तै. उ. 2-8-1) इ या दका ।
यथा आकाशे
आकाशे अनाल बने महान् वायुः ि थतः सव ग छित । स तु वायुः िनराल बनो मदाय ि थितः इित
अव या युपगमनीयो मया एव धृत इित िव ायते – Just as the great Vayu being present in Akasha which
does not seem to have any support, moves around everywhere. But the Vayu which seems to
be without any support has to be known for sure that it is depending on ME for existence, by
that it is known that it is supported by ME only.
एवमेव सवािण भूतािन तैः अदृ े मिय ि थतािन मया एव धृतािन इित उपधारय – In the same way all beings
existing in ME unseen by them, know well that they are all supported by ME only.
यथा आ ः वेदिवदः-
िवदः- 'मेघोदयः सागरसि वृि र दो वभागा:
वभागा: फु रतािन वायोः। िव ुि भ गो गित णर मे:
िव णो विच ाः भवि त मायाः ।।'
।।' इित । िव णोः अन यसाधारणािन
यसाधारणािन महा यािण इ यथः – The learned ones
who have studied the Vedas say thus – ‘The formation of clouds, the ocean not exceeding its
limits, the waning and the waxing of the Moon, the sounds of winds, the bursts of lightening, the
impact of thunder, the movement of the Sun – all these marvelous manifestations are due to
wonderful willing of Vishnu. That means these are the unique wonders of Vishnu not possible
for anyone else.
िु तः अिप - 'एत य वा अ र य शासने गा ग सूयाच मसौ िवधृतौ ित तः'

तः' (बृ
(बृ. उ. 3-8-9) 'भीषा
'भीषा मा ातः पवते ।
भीषोदेित सूयः । भीषा मादि े । मृ युधावित प मः'
मः' (तै
(तै. उ. 2-8-1) इ या दका – The shruti also says
thus – ‘Hey Gargi, at the command of Paramatman known by the word Akshara the Sun and the
Moon are
are being supported thus’. ‘The wind blows out of fear of Paramatman. Sun rises fearing
Paramatman. Agni and Indra do all their functions fearing the wrath of Paramatman only’.
आकाशि थत:, सव ग: - By these two words only it is known that everything functions being
supported by ई र.
यथा आकाशे अनाल बने महान् वायुः ि थतः सव ग छित । स तु वायुः िनराल बनो मदाय ि थितः इित
अव या युपगमनीयो मया एव धृत इित िव ायते | एवमेव सवािण भूतािन तैः अदृ े मिय ि थतािन मया एव धृतािन इित
उपधारय – The adjective महान् for Vayu shows it is impossible for anyone else to control it.
The example of Vayu shows that just as birds etc which are having a soul inside (चेतनािधि त)
move around in Akasha, in the same way even Vayu is able to move around is the bhaava.
यथा आ ः वेदिवदः- 'मेघोदयः सागरसि वृि र दो वभागा: फु रतािन वायोः। िव ुि भ गो गित णर मे:
िव णो विच ाः भवि त मायाः ।।' (?) इित । िव णोः अन यसाधारणािन महा यािण इ यथः । ुितः अिप - 'एत य वा
अ र य शासने गा ग सूयाच मसौ िवधृतौ ित तः' (बृ. उ. 3-8-9) 'भीषा मा ातः पवते । भीषोदेित सूयः ।
भीषा मादि े । मृ युधावित प मः' (तै. उ. 2-8-1) इ या दका ।
Then a question may arise - how can this be an example for those who do not accept that
Ishvava can be proved through inference? That is answered as वेदिवद: यथा :. This is logic
supported by Vedas and accepted as possible.
वेदिवद: - indicates Vedas and उपबृ हणs. Whatever is being studied as Veda today and not being
studied but found in upabrumhanas – all are included.
There are so many wonderful things happening around us which are not perceivable – formation
of clouds for example. The tides of ocean receding from shore, the waxing/waning of the moon,
thunder, lightening, earth quake and so on – all these are possible through the willing of
Bhagavan Vishnu only.
माया: - The word Maayaa means wonderful acts.
अ र य शासने – The word शासन indicates HIS स क पिवशेष.
भीषा means out of fear – भयात्.
Sloka 9.7
सकलेतरिनरपे य भगवतः संक पात् सवषां ि थितः वृि ः च उ ा | तथा त संक पाद्एव सवषाम् उ पि
पि लयौ अिप,
अिप,
इित आह –
By the sankalpa of Bhagavan who has no need for anything else other than HIMSELF, the
existence and functioning of everything was told. In the same way, the creation and dissolution
of everything is also by HIS willing only is told
told here.
What is the need for telling about creation and pralaya is told in this sangati bhashya for the
sloka. While describing the greatness or eminence of Paramatman who is the goal to be
attained, the creation and dissolution of this world just like creation are also under the control of
Bhagavan is told here.
सवभूतािन कौ तेय कृ त याि त मािमकाम् ।
क प ये पुन तािन क पादौ िवसृजा यहम् ।। 7 ||
कौ तेय Hey Arjuna, सवभूतािन all beings क प ये when the duration of kalpa ends मािमकां कृ त याि त
attain my body as the subtle state called tamas. तािन क पादौ अहं पुन: िवसृजािम I will again create
them at the beginning of the next kalpa in multifarious forms.
थावरज गमा मकािन सवािण भूतािन,

ािन, मािमकां – म छरीरभूतां, कृ त - तमःश दवा यां नाम पिवभागानहा,
पिवभागानहा,
क प ये - चतुमखावसानसमये
ु म संक पाद्
पाद् याि त । तािन एव भूतािन क पादौ पुनः िवसृजािम अहम् । यथा आह मनुः -
'आसी ददं तमोभूतम्' (मनु
(मनु. 1-5) 'सोऽिभ
'सोऽिभ याय शरीरात् वात्' (मनु
(मनु. 1-8) इित । ुितरिप - 'य या ं शरीरम्' (सु
(सु. उ.
7) इ या दका,
दका, 'अ म रे लीयते अ रं तमिस लीयते, तमः परे देवे एक भवित'
भवित' (सु
(सु. उ. 2) 'तम
'तम आसी मसा
गूढम ऽे के तम्' (ऋ
(ऋ. सं. 8-7-17-
17-3) इित च ।
थावरज गमा मकािन सवािण भूतािन,

ािन, मािमकां – म छरीरभूतां, कृ त - तमःश दवा यां नाम पिवभागानहा,
पिवभागानहा,
क प ये - चतुमखावसानसमये
ु म संक पाद् याि त – All beings existing in
in the form of थावर and ज गम –
movables and immovables attain MY Prakruti – means that which is being my body and the
subtle state known by the word तमस् which is incapable of being divided into name and form, at
the time of the end of Chaturmukha’s life,
life, by my willing alone.
तािन एव भूतािन क पादौ पुनः िवसृजािम अहम् – The same beings I create again at the beginning of
kalpa.
यथा आह मनुः - 'आसी ददं तमोभूतम्' (मनु

(मनु. 1-5) 'सोऽिभ
'सोऽिभ याय शरीरात् वात्' (मनु
(मनु. 1-8) इित – Manu hs told
thus – ‘This world existed in the form of Tamas’, ‘he willied and from the mixture of sentient and
non-
non-sentients existing as HIS body in the state of unmanifest’.
िु तरिप - 'य या ं शरीरम्' (सु

(सु. उ. 7) इ या दका,
दका, 'अ
'अ म रे लीयते अ रं तमिस लीयते, तमः परे देवे एक भवित'
भवित'
(सु. उ. 2) 'तम
'तम आसी मसा गूढम ऽे के तम्' (ऋ
(ऋ. सं. 8-7-17-
17-3) इित च – Shruti also says thus – ‘for whom
the unmanifest is the body’, ‘the unmanifest merges into Akshara, Akshara merges into Tamas,
Tamas gets united with paramatman as one’, ‘before creation the undifferentiated Tamas
existed. Parabramhan existed having that Tamas as its body’ etc.
थावरज गमा मकािन सवािण भूतािन, मािमकां – म छरीरभूतां, - By the word मािमकाम्, the शेष व of
everything gets established. And this subservicence is by means of being the body as known
from shruti ‘य य तम: शरीरम्’. So Bhashya is म छरीरभूताम्.
सवभूतािन – This word in sloka indicates everything existing as effect (कायाव थे). And since it is
told as सव भूतािन and कृ त याि त – it means it is ाकृ त लय which happens at the end of
Chaturmukha’s life span. It is not about दैनि दन लय of चतुमुख is made clear. So Bhashya is
चतुमुखावसानसमये.
कृ त - तमःश दवा यां नाम पिवभागानहा, क प ये - चतुमुखावसानसमये म संक पाद् याि त – The meaning of
चतुमुखावसानसमये is अि तम- दवस-अवसानसमये – It can also be taken as end of all kalpas or क प

shabda here may be taken to mean the life span of Chaturmukha itself.
याि त – The Vishnu purana says – संहता च वयं भु: (िव.पु. 1-2-67) and मनसैव जग सृ संहारं च करोित
य: (िव.पु. 5-22-15). These establish that the dissolution and creation are done by Bhagavan only
and thru his own willing.
तािन एव भूतािन क पादौ पुनः िवसृजािम अहम् - Here also it is said पुन: तािन िवसृजािम – which means
they should exist during pralaya also. So the meaning is Bhagavan makes everything attain a
very very subtle state by HIS sankalpa.
कौ तेय – Swamy Deshika gives an explanation for usage of this word. Just as you know that you
are the son of Kunti through the word of आ s, in the same way know from ME the process of the
creation of the entire world from my body.
यथा आह मनुः - 'आसी ददं तमोभूतम्' (मनु0 1।5) 'सोऽिभ याय शरीरात् वात्' (मनु0 1।8) इित । ुितरिप -
'य या ं शरीरम्' (सु0 उ0 7) इ या दका, 'अ म रे लीयते अ रं तमिस लीयते, तमः परे देवे एक भवित' (सु0 उ0
2) 'तम आसी मसा गूढम ेऽ के तम्' (ऋ0 सं0 8।7।17।3) इित च ।
Bhashyakarar quotes from मनुधमशा the slokas which explain the fact of everything existing as
the body of Paramatman, being called as Tamas at the time of Pralaya.
The slokas are quoted here:
आसी ददं तमोभूतम् अ ातमल णम् । अ त यम् अिव ेयं सु िमव सवत: ॥
तत: वय भूभगवान् अ ो यि दम् । महा भूता द वृ ौजा: ादुरासीत् तमोनुद: ॥
योऽसावतीि य ा : सू मेऽ : सनातन: । सवभूतमयोऽिच य: स एष: वयमु भौ ॥
सोिभ याय शरीरात् वात् िससृ ु: िविवधा: जा: । अप एव ससजादौ तासु वीयमपासृजत् ॥
तद डमभव म
ै ं सह ांशुसम भम् । ति मन् ज े वयं ा सवलोकिपतामह: ॥
In these slokas, the facts that Narayana is the ultimate cause of creation and HE only create
everything starting with Chaturmukha Brahma are all very clearly established.
Sloka 9.8
कृ त वामव य िवसृजािम पुनः पुनः ।
भूत ामिममं कृ मवशं कृ तेवशात् ।। 8 ||
वां कृ ितम् The non-sentient matter or Jada prakruti which is my body अव य making it the locus
or base इमं कृ ं this entirety of भूत ामं group of beings (embodied souls) कृ ते: वशात् अवशं which is
dependent being under the control of matter पुन: पुन: िवसृजािम I create again and again.
वक यां िविच प रणािमन कृ ितम् अव य अ धा प रणम य इमं - चतु वधं देवितय नु य थावरा मकं , भूत ामं
मदीयाया मोिह या गुणम याः कृ तेः वशात् अवशं पुनः पुनः काले काले िवसृजािम ।
Being associated
associated with ME as my body, being of the nature of undergoing modifications in
various wonderful ways, this prakruti, making it the locus, bringing it under control, making it to
modify eight fold, I create again and again,
again, at the right time, this group of beings
beings which are
associated with ME, existing in the form of deva (gods), tiryak (animals), manushya(humans)
and sthavara (immovables), which are dependent being under the sway of prakruti which has
and
abundance of the three qualities of satva, rajas and tamas and which cause delusion.
The mode of collective and individual creation (समि and ि सृि ) which was told as िवसृजािम in
the previous sloka (क प ये पुन तािन क पादौ िवसृजा यहम्) is detailed here.
वक यां िविच प रणािमन कृ ितम् - The meanings are explained here as per the mantras of
माि कोपिनषत्. It says – िवकारजननीम् अ ाम् अ पाम् अजां ुवाम् । यातेऽ यािसता तेन त यते ेयते पुन: ॥
सूयते पु षाथ च तेनैवािधि तं जगत् । गौरना तवती सा जिन ी भूतभािवनी ॥.
िवकारजननीम् – creates modifications of the form of effects, अ ाम् – is non-sentient, अ पाम् – has
eight forms (as told bhoomiraaponalo..) अजां – is unborn, ुवाम् – does not perish । यायते –
known by Paramatman through his knowledge of the form of willing, अ यािसता तेन – supported by
him as Base or Locus, त यते is made to spread or expand (is made to attain gross state) ेयते पुन:
prompted for creation of gross state again ॥ सूयते पु षाथ च तेनैवािधि तं जगत् – Being supported by
HIM as the locus, it gives birth to the world for the purpose of humans। गौरना तवती सा – she is
a cow without beginning or end जिन ी भूतभािवनी she is the mother creating all beings – by these
two terms collective and gross creation is told.
अव य अ धा प रणम य – The creator taking the material for creation as the locus is अिध ान. That
is making that material to attain a different state as per the wish of the creator. That is told as
the meaning of अव य - अ धा प रणम य. That is told earlier ass भूिमरापोऽनलो वायु: खं मनो बुि रे व च ।
अह कार इतीयं मे िभ ा कृ ितर धा ॥ (गी. 7-4). This is the mode of collective creation (समि सृि )
which can be understood from the meaning.
इमं - चतु वधं देवितय नु य थावरा मकं , भूत ामं – The word भूत ामम् in mula sloka indicates the
collectivity of different types of beings who are individually different also and consisting of deva,
manushya etc. So this word is not indicating अचेतन here which can also be known from कृ तेवशात्
अवशम् which shows it is something different from prakruti. The word कृ म् is used to indicate the
four groups of deva, manushya etc and also all sub-divisions etc.
मदीयाया मोिह या गुणम याः कृ तेः वशात् अवशं – The Jivas are dependent as they are under the
control of Prakruti. It is going to be said as कृ त मोिहन ि ता: (9-12). And the reason why
Prakruti causes delusion is its गुणमय व – having the three qualities of स व, रजस् and तमस्. This
was told earlier as ि िभ: गुणमयै: भावै: (7-13).
पुनः पुनः काले काले – The word पुन: पुन: in sloka means at times suitable to their creation or
dissolution is the meaning and so explained as काले काले.
िवसृजािम – I will create them as having all variations. Means, I will make them associate with
various wonderful things such as name, form, place, time, enjoyments and so on.
Sloka 9.9
एवं त ह िवषमसृ ादीिन कमािण नैघृ या ापादनेन भगव तं ब ि त इित,
इित, अ आह -
If that is so, then will not the creation which is made of differences and such acts of Bhagavan
make HIM subjected

subjected to cruelty and such defects and bind HIM? To that the answer is given
here:
Here we have to understand that न च मां तािन कमािण that is going to be told is not about पु य,
पापकमs - the acts of the nature of good and bad deeds. Because, that is not what is being told
here. Because Bhagavan is telling about creation and dissolution they need to be examined and
understood in detail. So if a doubt arises that while creating, Bhagavan creates Deva,
manushya and so on which is full of differences only and will that not lead to defect of the nature
of cruelty on the part of Bhagavan. In order to answer this doubt the following sloka is told. By
the word आ द in सृ ादीिन – ि थित, संहार, िन ह, अनु ह all are indicated. Similarly the word आ द in
नैघृ या द includes प पात (partialty), अ वि थत व (disorder) etc.
िनब ि त – This does not mean bondage of the form of संसार. Because the acts of creation and
others are not causes of संसार. And even if it is taken as cruelty नैघृ य, there is no one to punish
HIM as HE is The Supreme Lord. So what is told as bondage here is association with defects of
the form of cruelty and partialty etc.
न च मां तािन
तािन कमािण िनब ि त धन य ।
उदासीनवदासीनमस ं तेषु कमसु ।। 9 ||
धन य Hey Arjuna, तािन कमािण those acts of the nature of creation with differences etc.
उदासीनवदाआसीनं तेषुकमसु अस ं मां च न िनब ि त will not bind ME who is as though unconcerned
and not interested in those acts of creating with differences and others.
न च तािन िवषमसृ ादीिन कमािण मां िनब ि त - मिय नैघृ या दकं न आपादयि त,
त, यतः े ानां पूवकृ यािन एव
कमािण देवा दिवषमभावहेतवः;
वः; अहं तु त वैष ये अस ः त उदासीनवद् आसीनः । यथा आह सू कारः - 'वैष यनैघृ ये
न सापे वात्' ( . सू. 2-1-34),
34), 'न कमािवभागा दित चे ाना द वात्' ( . सू. 2-1-35) इित ।
These acts of creation with differences etc do not bind ME. Means, do not accuse me of being
cruel etc. Because, the cause of differences such as deva, manushya and others is the prior
deeds of the embodied souls while I am disinterested in the differences because I stay
unconcerned with that.
यथा आह सू कारः - 'वैष यनैघृ ये न सापे वात्' ( . सू. 2-1-34), 'न

'न कमािवभागा दित चे ाना द वात्' ( . सू. 2-1-
35) इित - This is as told by Sutrakara – ‘Brahman does not have defects of partialty and cruelty
because there is the expectation of Karma’, ‘If it is said that there was no karma as the division
of name and form did not exist before creation, we say it is not so. Because Jiva is
beginningless, karma is also beginningless’.
न च तािन िवषमसृ ादीिन कमािण मां िनब ि त - मिय नैघृ या दकं न आपादयि त, यतः े ानां पूवकृ यािन एव
कमािण देवा दिवषमभावहेतवः; - The word च in न च मां तािन कमािण of sloka removes the doubt. This is
also as per several pramanas, some are:
िनिम मा ं मु वैवं ना यत् कि दपे ते ।
नीयते तपतां े वश या व तु व तुताम् ॥ (िव.पु.1-4-52)
िनजकमशि िनयता: ा द थावरा तिवशेषा: it is said.
कमिभभािवता पूव: कु शलाकु शलै तु ता: ।
या या तया िनमु ा: संहारे युपसं ता: ॥
थावरा ता: सुरा ा तु जा न् चतु वधा: ।
ण: कु वत: सृ जि रे मानसा तु ता: ॥ (िव.पु.1-5-28,29)
आ त बपय ता जगद त वि थता: ।
ािणन: कमजिनत संसार वशव तन: ॥ (िव.ध. 104-23)
And others indicate this meaning.
अहं तु त वैष ये अस ः त उदासीनवद् आसीनः । यथा आह सू कारः - 'वैष यनैघृ ये न सापे वात्' ( . सू. 2-1-
34), 'न कमािवभागा दित चे ाना द वात्' ( . सू. 2-1-35) इित – The sloka तेषु कमसु अस म् – does not say
अकतृ व of the nature of being disinterested in karmas. So it is made clear in Bhashya as त वैष ये
अस :. The differences are not due to HIS whims and fancies but it is due to karmas of Individual
Selves. Though Bhagavan does creation, he is not interested in the differences. He is an

impartial judge. And अस : also indicates that he is not associated with creation for any benefit.
But is there was no differentiation of name and form during pralaya, karma also should not be
there. If a question is raised like that, sutrakara says that karma is beginningless as Jivas are
also beginningless and that is told in Brahmasutras quoted here. Karma is also anaadi and
creation is done according to karmas of Individual selves. This is a very important शा ाथ – one
becomes Deva not because Bhagavan wants HIM that way but because of one’s own karmas.
One becomes a human or animal and so on all due to one’s own karmas and not due to
Bhagavan’s sankalpa. So Bhagavan decides only based on the karmas of Selves and by HIS
own wishes. Hence there is no scent of any defect of the nature of partiality or cruelty on the
part of Bhagavan. One cannot blame Bhagavan saying why did HE make me suffer like this or
make someone else get lot of riches and so on. It is all driven by the karmas of respective
Individual Selves and Bhagavan is not interested in creating this kind of differences by
HIMSELF. He goes purely by the karmas of individuals. It also indicates that if one wants to
become a देव one has to do karmas needed to attain such birth and if one wants to get liberated,
one has to do karma needed for it.
Now a doubt may arise here – If Bhagavan does creation purely based on Creation why not
prakruti modify itself based on karma? Why should Bhagavan do creation? That is answered
next.
Sloka 9.10
मया य ण
े कृ ितः सूयते सचराचरम् ।
हेतन
ु ानेन कौ तेय जगि
जगि प रवतते ।। 10 ||
कौ तेय Hey son of Kunti, अ य ण

े मया by ME who has the power to control and who has willed,
कृ ित: सचराचरं जगत् सूयते the prakruti gives birth to this world consisting of movables and the
immovables. अनेन हेतुना जगत् प रवतते िह Having this as the cause the world is revolving.
त मात् े कमानुगण
ु ं मदीया कृ ितः स यसंक पेन मया अ य ण
े ईि ता सचराचरं
सचराचरं जगत् सूयते । अनेन
े कमानुगण
ु -मदी णेन हेतन
ु ा जगत्
जगत् प रवतते; इित म वा यं स यसंक प वं नैघृ या ददोषरिहत वम् इ येवमा दकं
मम वसुदेवसूनोः ऐ रं योगं प य । यथाह
यथाह िु तः - 'अ मा मायी सृजते िव मेतत् त म ा यो मायया संिन ः ।' 'मायां
'मायां
तु कृ त िव ात् माियनं तु महे रम्' ( .े 4-9-10) इित ।
ु ं मदीया कृ ितः स यसंक पेन मया अ य ण
े ईि ता सचराचरं जगत् सूयते – So, in
accordance to the karmas of embodied souls, the Prakruti which is associated

associated with ME, being
willed by ME who is of true willing and who is presiding, gives rise to this world having movables
and immovables.
अनेन े कमानुगण
ु -मदी णेन हेतन
ु ा जगत् प रवतते; इित म वा यं स यसंक प वं नैघृ या ददोषरिहत वम्
इ येवमा दकं
दकं मम वसुदेवसूनोः ऐ रं योगं प य – As the world is revolving due to this reason of my willing
according to the karmas of embodies souls, see the Yoga of the nature of Overlordship (ऐ
(ऐ रं
योगम्) of ME who is the son of Vasudeva having the characteristics
characteristics of Lordship, True willing and
not having any defect of the nature of cruelty etc.
यथाह ुितः - 'अ मा मायी सृजते िव मेतत् त म ा यो मायया संिन ः ।' 'मायां
'मायां तु कृ त िव ात् माियनं तु
महे रम्' ( .े 4-9-10) इित – The same aspect is also
also told by shrutis as ‘The Supreme Lord who is
the controller creates this world with this Prakruti and in that the other one who is the Jiva is
bound by the same Prakruti’. ‘One should know माया as prakruti and मािय as सव र – the
Supreme Lord’.
To the question, if the creation having all these differences is strictly according to the karmas of
Individual Selves, why not Prakruti modify by itself according to it?The answer is it is not
possible because Prakruti is non-sentient principle and it cannot act by itself. It needs an
intelligent self who can make it to act. So when there is no one else and not even the division of
name and form etc and everything is very subtle, in unmanifest state, it can modify only by the
willing of ई र. So the creation, dissolution, existence everything happens only being controlled
by the स क प of Bhagavan is indicated in Bhashya as त मात्.
ु ं मदीया कृ ितः स यसंक पेन मया अ य ेण ईि ता सचराचरं जगत् सूयते – The Bhashya
मया अ य ण
े ईि ता means according to the स क प of Bhagavn who is the ruler. Shruti praises
Bhagavan as कमा य : सवभूतािधवास:, यो अ या य : परमे ोमन् and so on. The word सचराचरम् in the
first half of sloka is to be taken along with जगत् in the second half.
अनेन े कमानुगुण-मदी णेन हेतुना जगत् प रवतते; - Sloka हेतुना अनेन indicates that the cause of
creation told in the first half is also the cause of dissolution. The willing of Lord is according to
the karmas of embodied souls and so HIS Lordship ( वािम व), True willing (स य स क प व), का य
and others are not affected. The Jivas get caught in Prakruti strictly according to their karmas
only.
इित म वा यं स यसंक प वं नैघृ या ददोषरिहत वम् इ येवमा दकं मम वसुदेवसूनोः ऐ रं योगं प य । यथाह ुितः -
'अ मा मायी सृजते िव मेतत् त म ा यो मायया संिन ः ।' 'मायां तु कृ त िव ात् माियनं तु महे रम्' ( े. 4-9-
10) इित – What was started in the fifth sloka न च म थािन भूतािन प य मे योगमै रम् is being taught
here also and so Bhashya is मम ऐ रं योगं प य. And the bhashya वसुदेव सूनो: is according to what
is going to be told in next sloka अवजानि त मां मूढा:. This indicates HIS अवतार व प which hides
HIS nature of Supreme Lordship due to HIS unsurpassable सौल य.
The next question that is raised is – if you are telling that you are Bhagavan, everything is under
your control and you are the Supreme Being etc, why not everyone take resort in you? The
answer is, not all are able to know HIS supreme nature.
Sloka 9.11
अवजानि त मां मूढा मानुष तनुमाि तम् ।
परं भावमजान तो मम भूतमहे रम् ।। 11 ||
भूत महे रं मम परं भावम् My Supremacy which is exercising OverLordship of all beings अजान त: not
knowing that, मूढा: the ignorant ones मानुष तनुम् आि तं माम् अवजानि त reject ME who has taken
the body of a human.
एवं मां भूतमहे रं सव ं स यसंक पं िनिखलजगदेककारणं परमका िणकतया सवसमा यणीय वाय मानुष तनुम् आि तं
वकृ तैः पापकमिभः मूढा अवजानि त - ाकृ तमनु यसमं म य ते । भूतमहे र य मम अपार का यौदाय-
यौदाय-
सौशी यवा स य िनब धनं मनु य वसमा यणल णम् इमं परं भावम् अजान तो मनु य व समा यणमा ण
े माम्
इतरसजातीयं म वा ितर कु वि त इ यथः ।
एवं मां भूतमहे रं सव ं स यसंक पं िनिखलजगदेककारणं परमका िणकतया सवसमा यणीय वाय मानुष तनुम् आि तं
– Thus ME, who is the Ruler of all beings, who is omniscient, of True Willing, who is the sole
cause of this entire world and who has taken the body of a human due to my nature of utmost
compassion and in order that all can
can take refuge in ME,
वकृ तैः पापकमिभः मूढा अवजानि त - ाकृ तमनु यसमं म य ते – The ignorant ones due to the bad deeds
done by themselves know ME as similar to a human found in this world.
भूतमहे र य मम अपार का यौदाय-

यौदाय-सौशी यवा स य िनब धनं मनु य वसमा यणल णम् इमं परं भावम् अजान तो –
Not knowing this Supreme Nature of ME who is the Overlord of all beings, who is endowed with
unlimited compassion, generosity, quality of mingling with the lowly as though equal, nature of
not seeing any defect
defect in others, and due to such divine qualities having resorted to a form
having the characteristics of humans,
मनु य व समा यणमा ण

े माम् इतरसजातीयं म वा ितर कु वि त इ यथः – just because I have taken the form
of a human thinking that I am of the
the same class as other humans found here and they reject ME
is the meaning.
In order to praise the nature of the greatminded ones, the nature of the ignorant ones is being
told here first.
एवं मां भूतमहे रं – The word मां in first half of sloka is to be taken along with भूतमहे रम् in second
half as indicated in Bhashya. The word भूतमहे रम् is explained with the attributes of सव ं,
स यस क पम् etc.
सव ं स यसंक पं िनिखलजगदेककारणं परमका िणकतया सवसमा यणीय वाय
मानुष तनुम् आि तं – मानुषीम् means मनु यस बि ध associated with humans. Having a form which is
same as that of human class – मनु य प-सजातीय प. It is like a gold pot and a mud pot. Though
the form of the pot is same, the material is different. The form is of same class as a pot.
Similarly here also though Bhagavan takes the form of a human, he is in HIS own DIVINE
Nature always. It is the same way even when Lord incarnates as a Fish, Tortoise and so on.
वकृ तैः पापकमिभः मूढा अवजानि त - ाकृ तमनु यसमं म य ते – If a question is raised is not Ishvara only
the cause of ignorance? Answer is in Bhashya वकृ तै: पापकमिभ: it is due to ones’ own bad deeds.
भूतमहे र य मम अपार का यौदाय-सौशी यवा स य िनब धनं मनु य वसमा यणल णम् इमं परं भावम् अजान तो –
परं भावम् अजान त: - The ignorant ones cannot know the difference between HIS Supremacy
(पर व) and ordinary human form (सामा य मनु य प). So they get deluded when they see the same
human form as found in all others here and that similarity in form makes them not perceive the
Supreme nature of Bhagavan.
मनु य व समा यणमा ेण माम् इतरसजातीयं म वा ितर कु वि त इ यथः – And is this aspect of taking resort to
a human form a defect? No. Bhagavan taking the form of a human without leaving HIS Supreme
Nature is also considered a divine quality only. But just because HE has disguised HIMSELF
with the human form, they think HE is a human only and disregard HIM.
Sloka 9.12
मोघाशा मोघकमाणो मोघ ाना िवचेतसः ।
रा सीमासुर चैव कृ त मोिहन ि ताः ।। 12 ||
रा स कृ ितम् Prakruti of demonic nature, आसुर मोिहन चैव कृ त and prakruti associated with evil
and that which causes delusion, ि ता: those who have resorted to मोघाशा: they have their
desires wasted मोघ कमाण: their actions do not yield any fruit मोघ ाना: they knowledge is
meaningless िवचेतस: and they become those who do not have the real knowledge.
कृ ित means वभाव here - nature
मम मनु य वे परमका या द पर वितरोधानकर रा सीम् आसुर च मोिहन कृ ितम् आि ताः,

ताः, मेघाशाः -
मोघवाि छता
छता:
ता: िन फलवाि छताः,
छताः, मोघकमाणः - मोघार भाः,
भाः, मोघ ानाः - सवषु मदीयेषु चराचरे षु अथषु
िवपरीत ानतया िन फल ानाः;
ानाः; िवचेतसः तथा सव िवगतयाथा य ानाः,
ानाः, मां सव रम् इतरसमं म वा,
वा, मिय यत् कतुम्
इ छि त,
त, यदु य आर भान् कु वते, तत् सव मोघं भवित इ यथः ।
मम मनु य वे परमका या द पर वितरोधानकर – In my manifestation taking the human form that which
hides my attributes such as utmost compassion and others which indicate my Supremacy
रा सीम् आसुर च मोिहन कृ ितम् आि ताः – those who have resorted to demonic, evil prakruti which
causes delution
मेघाशाः - मोघवाि छता:

छता: िन फलवाि छताः – they becomes those whose desires are never realized
meaning they never bear fruits.
मोघकमाणः – मोघार भाः – they start to engage in actions

actions which do not yield any benefit
मोघ ानाः - सवषु मदीयेषु चराचरे षु अथषु िवपरीत ानतया िन फल ानाः – their knowledge becomes futile
non--moving which belong to ME
as they have wrong understanding of all things moving and non
िवचेतसः तथा सव िवगतयाथा य ानाः – and with respect to everything their knowledge will not be
true knowledge as things exist.
मां सव रम् इतरसमं म वा,

वा, मिय यत् कतुम् इ छि त,
त, यदु य आर भान् कु वते, तत् सव मोघं भवित इ यथः – that
means thinking ME who is the Supreme Lord as equal to others, whatever they desire to do with
respect to ME, wanting to achieve whatever they start karmas, all those become futile.
The last part of this sloka, कृ त मोिहन ि ता: - is the cause for all their desires becoming futile
and also is the cause of their starting karmas which do not yield any fruit.
Here रा सीम् means associated with demons which is told as तामसी
आसुरीम् means associated with evils and told as राजसी कृ ित means svabhaava or nature
associated with ोध, लोभ etc.
मम मनु य वे परमका या द पर वितरोधानकर रा सीम् आसुर च मोिहन कृ ितम् आि ताः – The word कृ ित
means वभाव. In the 17th chapter it is said – यज ते साि वका देवान् य र ांिस राजसा: । ेतान्
भूतगणां ा ये यज ते तामसा जना: ॥ (17-4). Also in Mahabharata ‘म ये वां रा सं ू रं अथवा तामसा मकम् ।
य मात् ि पिस गो वदं पा डवं च धन यम् ॥ (भा. भी. 66-31). मोिहनीम् is that nature which hides the
supremacy of Bhagavan etc.
मेघाशाः - मोघवाि छता: िन फलवाि छताः, मोघकमाणः – मोघार भाः – The words मोघाशा: and मोघकमाण:
have different meaning. मोघाशा: means the karmas will be without any benefit. मोघकमाण: means
it becomes useless from the very beginning.
===== additional notes ====
आसुरी कृ ित, दैवी कृ ित - देवा: शा िविहत बु य: Devas are those who are guided by Shastra and
असुरा: वभाव िविहत बु य: - Asuras are those who are guided by impulses. The देवासुर यु –there is
a war going in the mind of every person between these two – There is Conscience – sense of
right and wrong – it is like मानिसक महाभारत यु . ूतरा – Jivatman – raashtra is body. Sanjaya is
‘viveka’ who advices good. Those who reject Paramatman are आसुरी कृ तय: and what happens to
them is told here.
मोघाशा: – िन फलिच ता – अिभ ा it is said. अनिभ ा is needed. One should give up nishphala
chintaa. At the first instant, ‘Prathama Pravrutti’ one has to decide the right thing.
============
मोघ ानाः - सवषु मदीयेषु चराचरे षु अथषु िवपरीत ानतया िन फल ानाः – Knowledge becomes futile when
it does not result in desired fruits for the actions done. The reason why it becomes futile is that it
is not true knowledge – it is not यथाथ ान. Here Bhashyakarar makes a very powerful statement.
Everything belongs to Paramatman. What is the knowledge one should gain – that everything
belongs to Paramatman and nothing is ours. It is the analogy of non-relationship or non-
possession and analogy of self-sufficiency.
It is said in Ishavasya Upanishat – तेन य े न भु ीता: मा गृध: क यि व नम् – do not desire for anyone
else’s wealth is one meaning. If we take क यि व नम् separately, whose wealth is all this? We
say this belongs to me, that belongs to me etc while everything belongs to Bhagavan.
Everything moving and non-moving belongs to HIM and thinking that it belongs to us or
someone else is wrong knowledge – it is not यथाथ ान and anything done with such wrong
knowledge will not yield fruits.
======== additional notes =========
What should one do to overcome this and get proper knowledge – surrender unto Bhagavan. He
gives us the right mind and intellect – buddhi. That is how he puts us in the right path. It is said न
देवा: द डमादाय र ि त पशुपालवत् । यं तु रि तुिम छि त बु या संयोजयि त तम् ॥ – Gods protect by through
right intellect. Similarly Bhagavan says ददािम बुि योगं तं येन मामुपयाि त ते.
When we acquire this knowledge and then put it to practice, there will be no grief.
Madeeyeshu – is very crucial to understand. Ramakrishna Paramahamsa gives an example of
how people reject Paramatman – two people fighting for land – it is mine, it is mine – they are
disregarding the existence of God he says. Everything belongs to HIM and how can one fight
saying it is his?
===========
The bhashya सवषु िवपरीत ानतया includes thinking अ वत as वत , परक य as वक य, जड as अजड,

िन य as अिन य, अि थर as ि थर, धम as अधम and so on.
When Jnaana is vipareeta, phala also will be vipareeta…
िवचेतसः तथा सव िवगतयाथा य ानाः, मां सव रम् इतरसमं म वा, मिय यत् कतुम् इ छि त, यदु य आर भान्
कु वते, तत् सव मोघं भवित इ यथः – When they think I am like any other and equate ME with others,
whatever they do keeping me as the object will be futile as they have wrong knowledge. They
do not know that I am different and distinct from everything else.
Sloka 9.13
महा मान तु मां पाथ दैव कृ ितमाि ताः ।
भज यन यमनसो ा वा भूता दम यम् ।। 13 ||
पाथ Hey Partha, दैव कृ त आि ता: having resorted to daivee prakruti महा मान तु the greatminded
ones भूता दम् अ यं मां ा वा having known ME who is the cause of all beings and who is
immutable अन यमनस: भज ते meditate on ME not thinking of anything else.
ये तु वकृ तैः पु यस यैः मां शरणम् उपग य िव व तसम तपापब धाः दैव कृ ितम् आि ताः महा मानः,
मानः, ते भूता दम्
अ यं – वा नसागोचर-
नसागोचर-नामकम व पं परमका िणकतया साधुप र ाणाय मनु य वेन अवतीण मां ा वा अन यमनसो
यमनसो
मां भज ते; मि य वाितरे केण म जनेन िवना मनस
मनस आ मन
मन बा करणानां च धारणम् अलभमानाः,
अलभमानाः,
म जनैक योजनाः भज ते ।
ये तु वकृ तैः पु यस यैः मां शरणम् उपग य िव व तसम तपापब धाः दैव कृ ितम् आि ताः महा मानः – But those
who having accumulated punya by their virtuous deeds, having surrendering unto ME and got
destroyed the bondage of all sins and have resorted
resorted to daivee prakruti are the noble,
greatminded ones,
ते भूता दम् अ यं – वा नसागोचर-

नसागोचर-नामकम व पं परमका िणकतया साधुप र ाणाय मनु य वेन अवतीण मां ा वा
अन यमनसो मां भज ते - such noble ones meditate with singleminded devotion on ME, who is the
cause of all beings, who is अ य means one who has name and acts the nature of which is
beyond the grasp of speech and mind, one who has manifested taking the human form out of
Supreme Compassion for the purpose of protecting the noble ones, the महा मs
मs know my such
divine nature and meditate on ME singlemindedly,
मि य वाितरे केण म जनेन िवना मनस आ मन बा करणानां च धारणम् अलभमानाः,

अलभमानाः, म जनैक योजनाः भज ते
– because of having excessive love towards ME they cannot support their mind or S
Soul
oul or
external sense organs if they do not worship ME with devotion, they meditate on ME having my
worship alone as the sole purpose.
When Krishna said अवजानि त मां मूढा:, a question would arise – when this world is filled with such
ignorant ones who disregard you, what is the purpose served by your manifestation such? Is it
not futile? The answer is given here. By extolling the greatness of the noble ones who make HIS
divine incarnation purposeful and through that the greatness of Bhakti towards Bhagavan is also
praised.
The great minded ones bring atishaya to bhakti – excellence to bhakti itself by the way they put
it to practice. They have become mahatmas because they have surrendered unto Bhagavan
and with HIS divine grace have got rid of rajas and tamas.
Rigveda says – vayamindra tvaayava: sakhitvam aarabhaamahe
ये तु वकृ तैः पु यस यैः – By words महा मान: and तु in mula sloka, the excellence needed for
meditating on the Lord is indicated as shown in Bhashya ये तु वकृ तैः पु यस यैः. The words
पु यस यैः and शरणम् उपग य reminds of what was told earlier as चतु वधा भज ते मां जना: सुकृितनोऽजुन
(7-16) and मामेव ये प ते (7-14).
मां शरणम् उपग य िव व तसम तपापब धाः दैव कृ ितम् आि ताः महा मानः, ते भूता दम् अ यं – वा नसागोचर-
नामकम व पं परमका िणकतया साधुप र ाणाय मनु य वेन अवतीण मां – All the attributes of Bhagavan
culminate in HIS परमसौल य in HIS अवतारs and that is indicated as परमका िणकतया and upto
अवतीण माम्. माम् is about Krishna avatara.
The word अ यम् indicates that HIS divine incarnations are not due to karma but due to HIS
compassion and so there is no question of any contraction in ान etc and that is indicated by
this word.
ा वा अन यमनसो मां भज ते; मि य वाितरे केण म जनेन िवना मनस आ मन बा करणानां च धारणम्
अलभमानाः, म जनैक योजनाः भज ते – म जनैक योजनाः – this separates a भ from आत, अथा थ and
such अिधका रs.
Addressing Arjuna as पाथ indicates that Arjuna who is the son of Indra is of दैवी कृ ित.
Sloka 9.14
सततं क तय
तय तो मां यत त दृढ ताः ।
नम य त मां भ या िन ययु ा उपासते ।। 14 ||
मां क तय त: Chanting my names all the time दृढ ता: having firm determination यत त: च trying to
engage in my worship etc. नम य त prostrating before ME with devotion मां सततं always
िन ययु ा: wanting to attain eternal communion with ME भ या उपासते meditate upon ME with
excessive love.
अ यथ मि य वेन म क तन-
तन-यतन-
यतन-नम कारै ः िवना णाणुमा े अिप आ मधारणम् अलभमानाः म गुणिवशेषवाचीिन
म ामािन मृ वा पुलकाि तसवा
तसवा गाः,
गाः, हषग दक ठाः नारायण-
नारायण-कृ ण-
ण-वासुदेव-इ येवमादीिन
वमादीिन सततं क तय तः तथा एव
यत तः - म कमसु अचना दके षु तदुपकारके षु भवन-
भवन-न दनवन-
दनवन-करणा दके षु च दृढसंक पाः यतमानाः,
यतमानाः, भि भारावनिमत-
भारावनिमत-
मनोबु यिभमान-
यिभमान-पद य-
य-कर य-
य-िशरोिभः अ ा गैः अिचि तत
तत पांसक
ु दम-शकरा दके धरातले द डवत् िणपत तः,
तः, सततं
मां िन ययु ाः िन ययोगं का माणा आ मा तं म ा य वसाियनः उपासते ।
अ यथ मि य वेन म क तन-
तन-यतन-
यतन-नम कारै ः िवना णाणुमा े अिप आ मधारणम् अलभमानाः – Because of I
being inexplicably dear to them, not being able to sustain themselves even for a fraction of a
second without chanting my names,
names, without a firm mind to engage
engage in acts devoted
devoted to ME,
prostrating to ME etc.
म गुणिवशेषवाचीिन म ामािन मृ वा पुलकाि तसवा गाः – remembering

remembering my names which show my
special attributes they get horripilations in every part of their body,
हषग दक ठाः - their voice getting choked due to excessive joy,
नारायण-
नारायण-कृ ण-
ण-वासुदेव-इ येवमादीिन सततं क तय तः - crying out my names such as Narayana, Krishna,
Vaasudeva and others all the time,
तथा एव यत तः - म कमसु अचना दके षु तदुपकारके षु भवन-

भवन-न दनवन-
दनवन-करणा दके षु च दृढसंक पाः यतमानाः,
यतमानाः, - and
engaging in the same way – meaning endeavouring with fi
firm determination in acts devoted to
my service such as
as worshipping and others which are helpful to worship such as constructing
temple, cultivating flower garden etc.
भि भारावनिमत-
भारावनिमत- - their head bowed low due to the weight of devotion towards ME,
मनोबु यिभमान-
यिभमान-पद य-
य-कर य-
य-िशरोिभः अ ा गैः – with the eight parts which are मनस्, बुि , अिभमान,
अिभमान,
two feet, two palms and head,
अिचि तत पांसुकदम-
दम-शकरा दके धरातले द डवत् िणपत तः,
तः, - falling flat in prostration on the ground like a
stick without thinking of dust, sludge or gravel
सततं मां िन ययु ाः िन ययोगं का माणा – all the time wanting to attain eternal communion with ME
आ मा तं म ा य वसाियनः उपासते – means wanting subservience with firm mind as long as they
exist, they meditate on ME.
What was told as भजि त अन यमनस: in previous sloka was about उपासना or devotional meditation.
That upasana attains the state of excessive love and makes one to engage in prayers, acts of
devotion, prostrating and so on is told here. The three aspects told here क तन, यतन and नम कार
are the functions of वाक् , मनस् and शरीर. The word सततम् – always – applies to all these three
equally. By these, the upasana becomes steadfast.
अ यथ मि य वेन – The meaning of भ या is given thus.
म क तन-यतन-नम कारै ः िवना णाणुमा े अिप आ मधारणम् अलभमानाः म गुणिवशेषवाचीिन म ामािन मृ वा –

The auspicious names of Bhagavan are by themselves very sweet and they remind of all HIS
divine unique attributes and that is explained in Bhashya as म गुणिवशेषवाचीिन म ामािन. Chanting
of HIS names is most dear to HIS devotees. The Bhashya म ामािन also indicates that even
though the auspicious qualities are not thought of, mere chanting HIS divine names by its very
nature causes devotion. Srimad Bhagavata says – एतावता अलम् अघिनहरणाय पुंसां स क तनं भगवतॊ
गुणकमना ाम् (भागवत. 6-3-24). It is also well known as told संक य नारायण श दमा ं िवमु -दु:खा: सुिखनो
भवि त. The power of chanting is enormous as said – ना ोऽि त यावती शि : पापिनहरणे हरे : । तावत् कतु
न श ोित पातक पातकं नर:’.
The name नारायण shows HIS supremacy – पर व while the names कृ ण, वासुदेव show his special
incarnations and thus HIS सौल य.
In Vishnu Purana it is said:
य ेशा युत गोिव द माधवान त के शव ।
कृ ण िव णो षीके श वासुदेव नमोऽ तु ते ।।
इित राजाह भरतो हरे नामािन के वलम् ॥ (िव.पु. 2-13-9)
पुलकाि तसवा गाः, हषग दक ठाः नारायण-कृ ण-वासुदेव-इ येवमादीिन सततं क तय तः – The word सततम्
indicates that even when one is alone, in एका त or in a crowd, a true devotee should chant HIS
divine names without any shame. It is said in Mahabharata – कृ िषभूवाचक श द: िनवृितवाचक:
(भा.उ. 69-5) and so it is the cause of purushaartha. So the name कृ ण being common to पर, ूह
and such states it is told in between the names नारायण and वासुदेव which show HIS pervasion –
they are ापकनामs. Even for some incarnations such as वराह the word कृ ण is used – in
mahanarayana upanishat – उ धृतािस वराहेण कृ णेन शतबा ना.
तथा एव यत तः - म कमसु अचना दके षु तदुपकारके षु भवन-न दनवन-करणा दके षु च दृढसंक पाः यतमानाः, - This
tells the unique endeavour असाधारण यतन needed for भि योग. The meaning of दृढसंक पाः is that
they have firm determination – even if they are facing great calamity or gain lot of wealth etc.
they do not resort to anyone else but are single mindedly devoted to Bhagavan.
भि भारावनिमत-मनोबु यिभमान-पद य-कर य-िशरोिभः अ ा गैः अिचि तत पांसुकदम-शकरा दके धरातले द डवत्
िणपत तः, - The word भि भारावनिमत shows that the णाम done is motivated by love. Head and
body bows out of devotion. This is not because of any injunction but due to excessive love.
While prostrating with such devotion or love, one should fall unmindful of what is on ground just
as a staff falls flat.
सततं मां िन ययु ाः िन ययोगं का माणा आ मा तं म ा य वसाियनः उपासते – Meaning of िन यु ा: is not

that they are already established in eternal union but they desire to be in eternal communion
with Lord. The pratyaya is in आशंसाथ – so bhashya is िन ययोगं का माणा:. Attaining the state of
servitude to Bhagavan for ever यावदा मभािव – that is the specialty of that िन ययोग – and they
have their mind firmly established in it is explained in bhashya.
Sloka 9.15
ानय न
े चा य ये यज तो मामुपासते ।
एक वेन पृथ वेन ब धा िव तोमुखम् ।। 15 ||
अ येऽिप Some other upaasakas ानय ेन च यज त: worshipping ME with the sacrifice of the form of
knowledge ब धा पृथ वेन िव तो मुखं मां एक वेन उपासते – meditate on ME who is present as many
separate entities in the form of this world having it as my mode as ONE who is qualified by the
world.
अ ये अिप महा मानः पूव ै ः क तना दिभः ाना येन य न
े च यज तो माम् उपासते । कथम्? ब धा पृथ वेन –
जगदाकारे ण, िव तोमुखं - िव कारम् अवि थतं माम् एक वेन उपासते । एतदु

एतदु ं भवित - भगवान् वासुदेव एव
नाम प-
प-िवभागानहाितसू
िवभागानहाितसू म-
म-िचदिच तुशरीरः सन् स यसंक पः िविवध-
िविवध-िवभ -नाम प-
प- थूलिचदिच तुशरीरः याम्
इित संक य स एक एव देवितय नु य थावरा य-
य-िविच जग छरीरः अवित ते इित अनुसद
ं धाना माम् उपासते इित ।
अ ये अिप महा मानः पूव ै ः क तना दिभः ाना येन य न

े च यज तो माम् उपासते – Other noble ones
meditate upon ME through chanting of my divine names as told earlier and also by means of
sacrifice of the form of knowledge.
कथम्? – How do they meditat

meditate?
ब धा पृथ वेन – जगदाकारे ण – I who is

is seen in
in the form of this world which is characterized by
diversity in several ways
िव तोमुखं - िव कारम् अवि थतं – and existing

existing as having the whole world as my mode
माम् एक वेन उपासते – they meditate upon ME as ONE qualified by the world.
एतदु ं भवित – The gist of this teaching is this.
भगवान् वासुदेव एव नाम प-

प-िवभागानहाितसू म-
म-िचदिच तुशरीरः सन् – Bhagavan Vaasudeva only having
the sentient and non-
non-sentient existing a very sutble state without the division of name and form,
as HIS body
स यसंक पः – Being of True Willing,
िविवध-
िविवध-िवभ -नाम प-
प- थूलिचदिच तुशरीरः याम् इित संक य – having Willed that I will become one
having sentient and non-
non-sentients differentiated into variety of name and form as my body,
स एक एव देवितय नु य थावरा
थावरा य-
य-िविच जग छरीरः अवित ते – HE who is ONE only exists having this
wonderful world consisting of Deva, Tiryak, Manushya and Sthavara as HIS body,
इित अनुसद
ं धाना माम् उपासते इित – contemplating thus they do my upasana is the meaning.
In the 13th sloka it was told भज यन यमनस: (9-13) – that one should meditate single mindedly
without thinking of anything else. Then it was told सततं क तय त: (9-14) that upasana has to be
done with chanting etc. Now the nature of the special form of Bhagavan who is meditated upon
is told. In the five slokas starting with 15th and till 19th (ending with सदस ाहम्), the form of that
Supreme Object which is to be known is taught.
अ ये अिप महा मानः पूव ै ः क तना दिभः ाना येन य ेन च यज तो माम् उपासते – The word च in sloka as
ानय ेन च indicates that the earlier told क तन etc are also to be included. अिप is to be taken with
अ ये and so bhashya is अ येऽिप. The word अ ये talks of पूण पासकs. य ेन यज त: means य ेन ीणय त:
- they please Bhagavan with Yajnas.
कथम्? ब धा पृथ वेन – जगदाकारे ण, - The words ब धा and पृथ वेन indicate everything including
समि प and ि प and so bhashya is जगदाकारे ण.
िव तोमुखं - िव कारम् – Having the entire world as HIS mode and HE is the का र.
Here bhashya is very significant – The anvaya is not एक वेन पृथ वेन च उपासते where it would
mean एक व is different and पृथ व is different. That is not possible as that which is existed as
ONE cannot exist again as many. Then it would lead to defects of the nature of सिवकार व,
सांसा रक व etc to Brahman. And meditating on something existing as MANY as ONE also would
mean it is ाि त. Other darshanas say the three types of upasanas as following, first is
Parabrahman is ONE, second way is Bhagavan exists differently as Vishnu, Aditya, Chandra
etc. Third way is Bhagavan is vishvarupa and sarvatomukha. All these and भेदाभेद and such
views are all refuted here.
अवि थतं माम् एक वेन उपासते – So HE is one because HE has everything as HIS mode being HIS
body. Anvaya is ब धा पृथ वेन – जगदाकारे ण, िव तोमुखं – िव कारम्, अवि थतं माम् एक वेन उपासते |
एतदु ं भवित - भगवान् वासुदेव एव – These two words indicate the mantra also. The word Bhagavan
shows all qualities useful for creation and other acts. वासुदेव shows सवशरीरक व and सव ा व.
‘सव ासौ सम तं च वस य ेित वै यत: । तत: स वासुदेवेित िव ि : प रप ते ॥ (िव.पु). The first part of वासुदेव
namely वासु shows HE lives everywhere and everything lives in HIM. The second part देव
indicates दवु डायाम् – that सृि योजन is डा etc. So all these are to be remembered here. In
वेदाथ सं ह Bhashyakarar quotes a sloka एक वे सित नाना वं नाना वे सित चैकता । अिच यं णो पं
क त े दतुमहित ॥
नाम प-िवभागानहाितसू म-िचदिच तुशरीरः सन् स यसंक पः िविवध-िवभ -नाम प- थूलिचदिच तुशरीरः याम्
इित संक य स एक एव देवितय नु य थावरा य-िविच जग छरीरः अवित ते इित अनुसंदधाना माम् उपासते इित
– The ब व of Bhagavan can be perceived directly by य माण. And the fact that the same
Brahman which was ONE became MANY can be known only from Shastras. That kind of
एक वानुस धान is the gist here which is explained as स एक एव िविच जग छरीर:.
Sloka 9.16
तथा िह िव शरीरः अहम् एव अवि थतः,

थतः, इित आह-
आह-
Thu
Thus I am only present having the entire world as my body.
The aspects of एक व and पृथ व can also be told as related to पर, ूह and such forms. But
according to context here and considering the slokas coming further, understanding this as
related to Paramatman who is existing having the entire world as HIS body is only proper. So
that is the अवतरिणका for the next four slokas.
अहं तुरहं य ः वधाहमहमौषधम् ।
म ोऽहमहमेवा यमहमि रहं तम् ।। 16 ||
अहं तु: I am the kratu such as Jyotishtoma and others अहं य : I am the five maha yajnas अहं वधा
I am the havis offered to the Pitrus अहं औषधं I am the Havis such as vreehi (grains such as rice
etc) yava (barley) and others म : अहम् I am the mantra अहमेव आ यम् I am the ghee अहम् अि : I
am the Agni or fire अहं तम् I am the homa also.
अहं तुः - अहं योित ोमा दक:

दक: तुः | अहम् एव य ः - महाय ः | अहम् एव िपतृगण-
ण-पुि दा वधा | औषधं - हिवः च
अहम् एव । अहम् एव च म ः | अहम् एव च आ यम् । दशनाथम् इदम् । सोमा दकं च हिवः अहम् एव इ यथः । अहम्
आहवनीया दको अि ः । होम अहम् एव ।
अहं तुः - अहं योित ोमा दक:

दक: तुः | अहम् एव य ः - महाय ः – I am the form of Yaga such as योित ोम
and others. I am only the Five mahayajnas.
अहम् एव िपतृगण-
ण-पुि दा वधा | औषधं - हिवः च अहम् एव – I am only the Havis or offering given to
satisfy the group of Pitrus. I am the औषध or Havis also.
अहम् एव च म ः | अहम् एव च आ यम् । दशनाथम् इदम् । सोमा दकं च हिवः अहम् एव इ यथः – I am only the
Mantra. I am only the Ghee offered
offered in sacrifices. This mentioning of ghee is just indicative. I am
only Soma and other offerings similar to Ghee.
अहम् आहवनीया दको अि ः । होम अहम् एव – I am only the Fire called आहवनीय and others. Homa
Homa or
sacrifice is also I am only.
अहं तुः - अहं योित ोमा दक: तुः | अहम् एव य ः - महाय ः – The words तु and य have different
meanings and that is indicated in Bhashya as योित ोमा दकम् and महाय :. Maha Yajna means
the Five Maha Yajnas which as Brahma Yajna, Deva Yajna, Pitru Yajna, Bhuta Yajna and
Manushya Yajna.
अहम् एव िपतृगण-पुि दा वधा | औषधं - हिवः च अहम् एव – The word औषधम् is used with तु and other
terms related to Yajna and it is used along with वधा it means the हिवस् taken from the special
grains of plants. So the common meanings of वधा and औषध that are अ and भेषज are not
applicable here.
अहम् एव च म ः | अहम् एव च आ यम् । दशनाथम् इदम् । सोमा दकं च हिवः अहम् एव इ यथः – Bhashya
दशनाथिमदम् for आ यम् shows it is not a िवशेष िविध which eliminates the rest but it is indicative of
all Havis.
अहम् आहवनीया दको अि ः । होम अहम् एव – And अि : also does not mean mere fire which is one of
the five elements (प भूतs). So according to context it is होमाि such as आहवनीय, गाहप य and
दाि णाि .
Sloka 9.17
िपताहम य जगतो माता धाता िपतामहः ।
वे ं पिव म कार ऋ साम यजुरेव च ।। 17 ||
अ य जगत: िपता अहं I am the father of this world माता I am the mother, धाता one who supports and
nurtures (dhaaraka/poshaka) िपतामह: I am the pitamaha वे ं पिव म् the purifying knowledge

which arises from Vedas ओ कार: the Omkara ऋक् साम यजुरेव च अहमेव I am only the Vedas
consisting of Rig, Saama and Yajus.
अ य थावरज गमा मक य जगतः,

जगतः, त त िपतृ वेन मातृ वेन, धातृ वेन िपतामह वेन च वतमानः अहम् एव । अ
धातृश दो माता
मातािपतृ
तािपतृ ित र े उ पि योजके चेतनिवशेषे वतते । यत् किचद् वेद वे ं पिव ं – पावनं, तद् अहम् एव ।
वेदक , वेदबीजभूतः णवः अहम् एव । ऋ सामयजुरा मको वेद अहम् एव ।
अ य थावरज गमा मक य जगतः,

जगतः, त त िपतृ वेन मातृ वेन, धातृ वेन िपतामह वेन च वतमानः अहम् एव – For
this group of beings consisting of the immovables and movables I am only present at in those
places in the form of father, mother, in the form of the supporter or one who nurtures and in the
form of grandfather.
grandfather.
अ धातृश दो मातािपतृ ित र े उ पि योजके चेतनिवशेषे वतते – Here the word धातृ indicates a sentient
being other than father and mother but who helps thm.
यत् किचद् वेद वे ं पिव ं – पावनं, तद् अहम् एव – Whatever is purifying knowledge
knowledge to be acquired from
the Vedas, I am only is that.
वेदक , वेदबीजभूतः णवः अहम् एव । ऋ सामयजुरा मको वेद अहम् एव – I am only the Pranava which
teaches Vedas and which is like the seed for the Vedas. I am only the Veda existing in the form
of Rik, Sama and Yajus.
अ य थावरज गमा मक य जगतः, त त िपतृ वेन मातृ वेन, धातृ वेन िपतामह वेन च वतमानः अहम् एव – Here
father, mother etc told do not mean that Bhagavan is present in his real nature as father, mother
etc but HE is existing in the form of अ तयािम or inner-controller in all of them who are present as
father, mother etc. And, even in case of थावरs or immovables, their causes are all body to
Paramatman and so even in their cases िपतृ व, मातृ व etc hold good. The meaning of त त in
Bhashya is that िपतृ व exists all the time though सविपतृ व is not applicable to just one entity.
There exists always a father or mother in a chain. All of them are I only is the bhaava. Meaning,
I am only the antaryami for all.
अ धातृश दो मातािपतृ ित र े उ पि योजके चेतनिवशेषे वतते – Here the word धाता does not mean
चतुमुख as in this context it is not told along with ,इ etc. The meaning of the धातु is in the
sense of धारण, पोषण. Because it is told along with िपता and माता, it means other people who
support, nurture etc.
यत् किचद् वेद वे ं पिव ं – पावनं, तद् अहम् एव । वेदक , वेदबीजभूतः णवः अहम् एव । ऋ सामयजुरा मको वेद
अहम् एव – The words वे ं पिव ं are used in िवशेषण-िवशे यभाव. वे व or knowing is common and
पिव म् is the िवशे य. So pavitram is used along with vedya and not with ओ कार because it is in
neuter gender. That पिव ं (whatever is purifying) which is to be known from the vedas is the
meaning.
Sloka 9.18
गितभता भुः सा ी िनवासः शरणं सु त् ।
भवः लयः थानं िनधानं बीजम यम् ।। 18 ||
गित: I am the place to be attained भता supporter भु: controller सा ी one who sees everything
directly िनवास: place of residence शरणं the means सु त् well wisher भव लय थानं place where
creation and dissolution happens िनधानम् that which is created and withdrawn unto and अ यं
बीजम् I am only the immutable cause.
ग यत इित गितः - त त ा य थानम् इ यथः । भता धारियता,

धारियता, भुः - शािसता,
शािसता, सा ी - सा ाद् ा,
ा, िनवासः -
वास थानं वे मा द,
द, शरणम् - इ य ापकतया अिन य िनवारणतया च समा यणीयः चेतनः शरणम्, स च अहम् एव
। सु त् - िहतैषी,
ी, भव लय थानं - य य क यिचत्
यिचत् य कु िचत् उ पि लययोः यत् थानं, तद् अहम् एव । िनधानं
िनधीयत इित िनधानम्, उ पा म् उपसंहाय च अहम् एव इ यथः । अ यं बीजं - त त यरिहतं यत् कारणं तद् अहम्
एव ।
ग यत इित गितः - त त ा य थानम् इ यथः – The

The place which is attained is gati. Whatever is the
place to be attained from where ever.
ever. This can be वग
वग, पृिथवी etc.
भता धारियता,
धारियता, भुः - शािसता,
शािसता, सा ी - सा ाद् ा,
ा, िनवासः - वास थानं वे मा द,
द, - One who supports is भता.
भता.
Prabhu means one who commands or rules. सा ी is one who sees everything directly and
immediately. िनवास:
िनवास: means place of
of residence such as house etc. I am only all these.
शरणम् - इ य ापकतया अिन य िनवारणतया च समा यणीयः चेतनः शरणम्, स च अहम् एव – An intelligent
being who is to be resorted to for attaining the desirables and getting rid of the undesirables is
शरणम्
शरणम्. I am only such a person.
सु त् - िहतैषी,
ी, भव लय थानं - य य क यिचत् य कु िचत् उ पि लययोः यत् थानं, तद् अहम् एव – सु त्
means a well wisher. For which ever object whatever is the place of origin and destruction, I am
only that.
िनधानं
िनधानं िनधीयत इित िनधानम्, उ पा म् उपसंहाय च अहम् एव इ यथः । अ यं बीजं - त त यरिहतं यत् कारणं
तद् अहम् एव – िनधानम् means that which is deposited िनधीयते इित िनधानम्. Means that which is
created and withdrawn unto,
unto, I am only that. Everywhere
Everywhere whatever is the cause which is
immutable, I am only that.
ग यत इित गितः - त त ा य थानम् इ यथः – गित word has several meanings such as गमनम्, अवसान,
थान and so on and here according to context whatever is the place of attainment through any
means, I am only that is what Krishna is telling.
भता धारियता, भुः - शािसता, सा ी - सा ाद् ा, िनवासः - वास थानं वे मा द, - The word भता does not
mean husband here (like भता-भाया) as it is used here in the sense of being common all beings.
So as per the धातु िबभ त the well known meaning of धारियता is to be taken as the meaning here.
शरणम् - इ य ापकतया अिन य िनवारणतया च समा यणीयः चेतनः शरणम्, स च अहम् एव – The word गित:
was given the meaning of ‘place to be attained’ and िनवास: as the place of residence. So शरणम्
is in the sense of protector as per शरणं गृहरि ो:.
सु त् - िहतैषी, भव लय थानं - य य क यिचत् य कु िचत् उ पि लययोः यत् थानं, तद् अहम् एव | िनधानं
िनधीयत इित िनधानम्, उ पा म् उपसंहाय च अहम् एव इ यथः । अ यं बीजं - त त यरिहतं यत् कारणं तद् अहम्
एव – िनधानम् means whatever is created and whatever gets merged – उ पा , उपसंहाय.
Sloka 9.19
तपा यहमहं वष िनगृ ा यु सृजािम च ।
अमृतं चैव मृ यु सदस ाहमजुन ।। 19 ||
अहं तपािम I only generate heat in the form of Fire and Sun. अहं वष िनगृ हािम I hold back the rains.
उ सृजािम and again pour it out. च अमृतं च ृ यु अहमेव Whatever causes one to live and die, I am
only that. अजुन Hey Arjuna, अहं सत् असत् च I am only all that is present now and what is not
present now.
अ या द या द पेण अहम् एव तपािम,

तपािम, ी मादौ अहम् एव वष िनगृ ािम | तथा वषासु च अहम् एव उ सृजािम । अमृतं
च एव मृ युः च येन जीवित लोको येन च ि यते, तद् उभयम् अहम् एव । कम् अ ब ना उ े न?
न? सद् असत् च अहम् एव
। सद् यद् वतते, असद् यद् अतीतम् अनागतं च, सवाव थावि थत-
थत-िचदिच तु-शरीरतया त कारः अहम् एव अवि थत
इ यथः । एवं ब धा पृथ वेन िवभ नाम पावि थत कृ जग छरीरतया त कारः अहम् एव अवि थत इित
एक व ानेन अनुसद
ं धानाः च माम् उपासते ।
अ या द या द पेण अहम् एव तपािम,

तपािम, ी मादौ अहम् एव वष िनगृ ािम – I only generate heat through the
forms of Agni and Aditya and others. During the seasons such as summer, I only stop the rains.
तथा वषासु च अहम् एव उ सृजािम

जािम – In the same way I only am responsible for the rains during the
rainy season.
अमृतं च एव मृ युः च येन जीवित लोको येन च ि यते, तद् उभयम् अहम् एव – By which the people of the world
live and by which they die, I am only both of them.
कम् अ ब ना उ े न?
न? सद् असत् च अहम् एव – What more to say? I am only all that exists now and all
that does not exist now.
सद् यद् वतते, असद् यद् अतीतम् अनागतं च, सवाव थावि थत-
थत-िचदिच तु-शरीरतया त कारः अहम् एव अवि थत
इ यथः – Sat is all the is present
present now and asat is all that existed and is passed now as well as all
that has not yet come into being. That means having all the sentient and non-
non-sentient objects
existing in all states as my body, I am only existing having them in their respectitve states
states as my
mode.
एवं ब धा पृथ वेन िवभ नाम पावि थत कृ जग छरीरतया त कारः अहम् एव अवि थत इित एक व ानेन
अनुसद
ं धानाः च माम् उपासते – Thus having
having the entire world existing severally and separately
differentiated into name and form as my body,
body, I am only existing
existing as their mode. Thus they
contemplate upon ME with this knowledge that I am ONLY existing, and do my Upasana.
Bhagavan says in the 10th chapter that HE will tell about the primary ones among HIS िवभूित
(ह त ते कथिय यािम िवभूती: आ मन: शुभा: ाधा यत: - 10-19). Similarly Bhagavan told here that the
existence or स ा of every object is under HIS control. Now HE says that the functioning of all
those objects is also under HIS control as HE is the inner-self of all.
अ या द या द पेण अहम् एव तपािम, - Since Paramatman is not the cause in HIS essential nature,
Bhashya is अ या द या द पेण. The word आ द includes all things that can cause heat. This can be
seen clearly in an instance in के नोपिनषत् where the Devas win over Asuras and they are
celebrating their victory telling अ माकमेवायं िवजय:. They forget that without the grace of Bhagavan
they are helpless. So Bhagavan wants to teach them this lesson. He appears as a huge य –
something which is not seen sofar. So Indra sends Agni, Vayu etc ….
ी मादौ अहम् एव वष िनगृ ािम | तथा वषासु च अहम् एव उ सृजािम – Mula sloka says अहं वष िनगृ हािम
उ सृजािम. How can the same person do two things opposed to each other is explained in
Bhashya as ी मादौ, वषासु – there is difference in time and so there is no contradiction. This
means he makes these things happen in the form of पज य etc.
अमृतं च एव मृ युः च येन जीवित लोको येन च ि यते, तद् उभयम् अहम् एव – This is also very significant
bhashya. If the word अमृत is taken to mean सुधा then मृ यु should mean poison. But that is not
proper according to context here. Since मृ यु indicates the cause of death, अमृत indicates what is
opposed to that which is what prevents mrutyu and not something that gives a long life etc. So
whatever is the cause of living in this world is the meaning of अमृत.
कम् अ ब ना उ े न? सद् असत् च अहम् एव । सद् यद् वतते, असद् यद् अतीतम् अनागतं च, - Again the words
सत् and असत् are used. Both are in the sense of attribution. सत् means what is existing now. And
असत् cannot be just something which does not exist but things which do not exist now but
existed in the past or going to exist in future. Also असत् is used with अहम् in सामानािधकर य – अहं
सत् अहम् असत् च. In some other context these words may mean sentient and non-sentients. But in
this context, the prime teaching is everything is भगवदा मक and so including all things (current,
part and future) would be more proper. This anyway includes sentients and non-sentients as
they only exist at all three times.
सवाव थावि थत-िचदिच तु-शरीरतया त कारः अहम् एव अवि थत इ यथः । एवं ब धा पृथ वेन
िवभ नाम पावि थत कृ जग छरीरतया त कारः अहम् एव अवि थत इित एक व ानेन अनुसंदधानाः च माम्
उपासते – The word एक व ानेन is about qualified unity – िविश क
ै व ान. It is not what existed during
लय when there was no name-form differentiation. It is according to what was told as एक वेन
पृथ वेन ब धा. Bhashya here is एवं ब धा पृथ वेन िवभ नाम पावि थत कृ जग छरीरतया त कारः अहम्
एव अवि थत इित एक व ानेन अनुसंदधानाः च माम् उपासते etc.
Sloka 9.20,
9.20, 9.21
एवं महा मनां ािननां भगवदनुभवैकभोगानां वृ म् उ वा तेषाम् एव िवशेषं दशियतुम् अ ानां कामकामानां वृ म् आह
–
Thus having told about the nature of those who are greatminded, knowledgeable and have only
one joy which is the experience of the nature of Bhagavan, in order to show the greatness of
such noble ones, the path followed by those who are ignorant and desiring worldly pleasures is
being told.
The three attributes about the noble ones namely महा माs, ािनs and भगवदनुभवैकभोगs brings to
memory the sloka -
महा मान तु मां पाथ दैव कृ ितमाि ताः । भज यन यमनसो ा वा भूता दम यम् (9-13)
The characteristics of the ignorant ones is similar to what was told in अवजानि त मां मूढा: मानुष
तनुमाि तम् । परं भावमजान त: मम भूतमहे रम् (9-11). And the fruits attained by such ignorant ones is
so meager is explained here.
ैिव ा मां सोमपाः पूतपापाः य ै र वा वग त ाथय ते ।
ते पु यमासा सुरे लोकम् अ ि त द ाि दिव

दिव देवभोगान् ।। 20 ||
ते तं भु वा वगलोकं िवशालम् ीणे पु ये म यलोकं िवशि त ।
एवं यीधम
यीधममनु प ाः गतागतं कामकामा लभ ते ।। 21 ||
ैिव ा: Those well versed in the three Vedas मां य ै: इ वा having worshipped ME through
sacrifices सोमपा: पूतपापा: getting rid of sins due to drinking the soma rasa वग त ाथय ते pray for
attainment of svarga lokas ते पु यं सुरे लोकम् आसा They having attained the surendra loka which
is a virtuous world - of the form of punya दिव द ान् देव भोगान् अ ि त experience the divine
enjoyments of Gods in that svarga loka or heavens.
ते त िवशालं वगलोकं भु वा They having enjoyed the pleasures in the vast heavens पु ये ीणे when
the fruits of their good deeds end म यलोकं िवशि त enter into the world of humans. एवं यीधमम्
अनु प ा: In this way those who practice mere karmas prescribed in the Vedas कामकामा: desiring
svarga and other enjoyments गतागतं लभ ते get to travel to and fro from these worlds.
ऋ यजुः साम पाः ित ो िव ाः ि िव म्, के वलं ि िव िन ाः िै व ाः,

ाः, न तु य तं िन ाः | य तिन ा िह
महा मानः पूव कारे ण अिखलवेदवे ं माम् एव ा वा अितमा म ि -का रतक तना दिभः ानय न
े च मदेक ा या
माम् एव उपासते । िै व ाः तु वेद ितपा -के वले ा दयागिश -सोमान् िपब तः,
तः, पूतपापाः - वगा द ाि िवरोिध-
िवरोिध-
पापात् पूताः,
ाः, तैः के वले ा ददैव यतया अनुसिं हतैः य ःै व तुतः त प
ू ं माम् इ वा तथा अवि थतं माम् अजान तः वग त
ाथय ते । ते पु यं - दुःखासंिभ ं सुरे लोकं ा य त त द ान् देवभोगान् अ ि त ।
ते तं िवशालं वगलोकं भु वा तदनुभव हेतभ

ु त
ू े पु ये ीणे पुनरिप म यलोकं िवशि त । एवं य तिस ानिवधुराः
का य वगा दकामाः के वलं यीधमम् अनु प ाः गतागतं लभ ते - अ पाि थर
थर वगादीन् अनुभय
ू पुनः पुन: िनवत ते
इ यथः ।
ऋ यजुः साम पाः ित ो िव ाः ि िव म्, के वलं ि िव िन ाः िै व ाः,

ाः, न तु य तं िन ाः – The vidyas which
are existing in three forms as ऋक् , यजुस् and साम is called ि िव म्. Those who are steadfast in
those
those three vidyas are ैिव ाs.
ाs. They are not steadfast in ैय त which are the Upanishads, also
called as वेदा त.
त.
ै य तिन ा िह महा मानः पूव कारे ण अिखलवेदवे ं माम् एव ा वा अितमा म ि -का रतक तना दिभः
ानय न
े च मदेक ा या माम् एव उपासते – The greatminded ones are established in the teachings of
the Upanishads, having known as taught earlier ME only who is the ONE to be known from all
Vedas, and due to their utmost love towards ME, they meditate on ME with chanting and others,
also with the sacrifice of the form of Knowledge, having ME only as the ultimate object to be
attained.
ैिव ाः तु वेद ितपा -के वले ा दयागिश -सोमान् िपब तः,

तः, - They take the prasadam of Yajnas such as
Soma after offering inner--
offering to Gods such as Indra and others without the knowledge of the inner
controller Paramatman and these are the sacrifices told in the Vedas,
पूतपापाः - वगा द ाि िवरोिध-

िवरोिध-पापात् पूताः,
ाः, With that they get rid of their sins – means those sins
which
which were blocking them from attaining the fruits such as svargaloka etc.
तैः के वले ा ददैव यतया अनुसिं हतैः य ःै व तुतः त प

ू ं माम् इ वा तथा अवि थतं माम् अजान तः वग त ाथय ते –
Having perfomed the sacrifices which were performed with the
the view of mere Indra and other
Gods as the objects of worship without knowing the reality that I am only being worshipped by
all those sacrifices, they pray to attain the svarga loka.
ते पु यं - दुःखासंिभ ं सुरे लोकं ा य त त द ान् देवभोगान्

भोगान् अ ि त – They enjoy the various divine
pleasures having attained the Surendra Loka which is पु य means दु:खासंिभ without any grief.
ते तं िवशालं वगलोकं भु वा तदनुभव हेतभ

ु त
ू े पु ये ीणे पुनरिप म यलोकं िवशि त – Having enjoyed the
pleasures
pleasures of the svarga loka which is vast, when the fruits of good deeds done which was the
cause of they attaining these benefits gets exhausted, they enter the world of humans again.
एवं य तिस ानिवधुराः का य वगा दकामाः के वलं यीधमम् अनु प ाः गतागतं लभ ते - अ पाि थर वगादीन्
अनुभय
ू पुनः पुन: िनवत ते इ यथः – Thus, being without the knowledge established in the Upanishads
and being desirous of only pleasures such as Svarga etc,
etc, practicing only the Yajnas etc told in
the three
three Vedas with mere devatas in mind, they get the sate of travelling to and fro to this world
means having enjoyed the svarga and other lokas which are meager and impermanent, they
come back here again and again.
ऋ यजुः साम पाः ित ो िव ाः ि िव म्, के वलं ि िव िन ाः ैिव ाः, न तु य तं िन ाः – The Vedas are
known as three – वेदा य यी and also it is said as यीधमम् – so bhashya is ऋ यजु साम पा: ित ो
वेदा:. Since they have karmas alone in mind and not all things told in Vedas, के वलं ि िव िन ा: is
told.
य तिन ा िह महा मानः पूव कारे ण अिखलवेदवे ं माम् एव ा वा अितमा म ि -का रतक तना दिभः
ानय ेन च मदेक ा या माम् एव उपासते – Why are these nobles ones established in the Upanishads
which are a part of the Vedas? Because they know very clearly that all Vedas are preaching
about Bhagavan only through the respective deities. So they have the right knowledge
(यथावि थत) as it is and they desire fruits acoording to that and hence follow the required means.
They know decidedly that all karmas are forms of worship of the Paramapurusha only. This
vidya established in Upanishads is praised as एषा तेऽ वीि क िव ा चतुथ सांपराियक (भा.मो. 319-
46). It is known as चतुथ िव ा which is सांपराियक helps one to attain Moksha.
ैिव ाः तु वेद ितपा -के वले ा दयागिश -सोमान् िपब तः, - Here वेद ितपा means कमभागमा - ितपा as
per explanations of this sloka. When the Somayaga and others are performed by noble ones as
accessories to Upasana (normally one need not do and does not do but in case one has to
perform, they may perform it as an accessory to Upasana being done) and they do partake the
Soma rasa which is the prasadam of the Yaga. In order to differentiate them from the कामकामाs,
bhashya is के वले ा दयागिश . And it cannot be अय िश as in that case it would become अधम. It
has to be यागिश only.
पूतपापाः - वगा द ाि िवरोिध-पापात् पूताः, - पाप becoming पूत means getting destroyed only. Then
only the person becomes pure. So पूतपापा: means having got rid of sins. And not all sins
accumulated from beginningless time. Only the sins responsible for blocking one from attaining
such heavens etc. because the benefit is also told as वग त ाथय ते. It is said about
Ashvamedha yAga – सव पा मानं तरित तरित ह याम् etc – here also सव पा मानम् means after
doing the yaga whatever fruits are attained, the sins which were obstructing those fruits only get
destroyed so that the person gets those fruits. By mere Yajnas mukti does not happen. In
Bruhadaranyaka a question is asked – what lokas will a शता मेधी (one who has performed 100
Ashvamedhas) attain? He also attains some worlds within this कृ ितम डल and as told
आ भुवना लोका: पुनराव तनोऽजुन they keep coming to this world again and again. Upanishats say
this in many ways – न िह अ ुवै: ा यते ुवं तत् – Yajnas are told as अ ुवs means the fruits attained
by Yajnas are impermanent. By such karmas, a permanent fruit of the form of Moksha cannot
be obtained. लवा ेते अधृढा य ा पा: - the boats of the form of Yajnas are not strong and so they
cannot help one to cross over the ocean of Samsara.
तैः के वले ा ददैव यतया अनुसिं हतैः य ैः व तुतः त प

ू ं माम् इ वा तथा अवि थतं माम् अजान तः – Their
अनु ानवैक य or what is missing in their performance of Yaga is that lack of proper knowledge that
even the Yagas performed to please Gods such as Indra and others are in reality the worship of
Paramapurusha only who is the inner-controller of all.
इ वा वग त ाथय ते – This bhashya इ वा ाथय ते shows how the Yaga is performed – having
completed the yaga, the Yajamana has to pray to the deity as ‘फलं देिह’. That order is indicated
here. What should one ask from Bhagavan? Is it some material benefit or enjoyments in
heavens etc? which are all impermanent. Mahatmas ask for nothing other than Bhagavan
HIMSELF. While the ignorant ones ask for svargati.
ते पु यं - दुःखासंिभ ं सुरे लोकं ा य त त द ान् देवभोगान् अ ि त – In the sloka after mentioning

सुरे लोकम्, दिव is also told. This indicates there are many places inside that loka where varieties
of pleasures are experienced. That is indicated in Bhashya as त त द ान् भोगान्. The word
द ान् shows they are different than what is available here. The deities provide such enjoyments
which they experience to those who worship them also.
ते तं िवशालं वगलोकं भु वा तदनुभव हेतुभूते पु ये ीणे पुनरिप म यलोकं िवशि त – The पु यs which are
responsible for attaining the वगलोकs end and not all पु यs. He will return to this world after
enjoying the fruits of specific good deeds with the residual karmas and has to exhaust all of
them to attain Liberation. That is told तदनुभवहेतुभूत.
एवं य तिस ानिवधुराः का य वगा दकामाः के वलं यीधमम् अनु प ाः गतागतं लभ ते - The reason why
they resort to यीधम and become कामकािमs is told as य तिस ानिवधुराः. What is ान and अ ान
is told as ‘संद ृ यते चा यिभग यते च तत् ानम् अ ानम् अतोऽ यदु म्’.
The mula sloka says गतागतं कामकामा लभ ते. Generally कामकामs means wanting to attain their
desires. Here one question may arise, even Moksha is a काम as that is also desired. So does
this apply to such a person also? In order to show that the desire for Moksha is needed, it is
िविहत, the Bhashya very clearly says का य वगा दकामा: - desiring svarga and others.
अ पाि थर वगादीन् अनुभूय पुनः पुन: िनवत ते इ यथः – The defect in attaining Svarga and such lokas is
not limited to गमनागमन alone – returning etc. Even during the time of enjoyment, it is very
meager and causes grief only. Upanishat says यथा पशुरयं स देवानाम् (बृ. 1-4-41). They are treated
like pashus. When one goes to Indra loka, after some time they will want to become Indra and
then Brahma and so on. When they are in Indra loka, they think of the enjoyments of Brahma
and others and feel sad that they did not get that. There is no limit to desire and so it causes
grief only is the bhava.
And the fact that it is अि थर causes more grief. They always have the fear of it getting over and
falling back into this world. Just like fear of death here there is this constant fear of end of
enjoyments there. The word गतागित shows it is like a flood and innumerable and the grief that is
causes cannot be even expressed.
Sloka 9.22
महा मानः तु िनरितशयि य पं मि तनं कृ वा माम् अनविधकाितशयान दं ा य न पुनरावत ते इित तेषां िवशेषं
दशयित -
But the greatminded ones having involved in my contemplation which

which is incomparably dear to
them, and having attained ME who is of the nature of unsurpassed bliss will not return to this
world and such is their greatness is shown now.
The means adopted by those who desire only Bhagavan and nothing else is by itself of the
nature of utmost joy. The adjective अन या: in mula indicates that the िच तने is of िनरितशयसुख प.
The fruits they attain is also eternal and without any blemish and of the nature of unparalleled
bliss. This is their specialty. Such noble ones are praised here. This is as told in महा मान तु मां
पाथ दैव कृ ितमाि ता: (9-13).
अन याि तय तो मां ये जनाः पयुपासते ।
तेषां िन यािभयु ानां योग म

े ं वहा यहम् ।। 22 ||
अन या: Not desiring any benefit other than thinking of ME मां िच तय त: meditating on ME ये जना:
those devotees who पयुपासते perform Upasana तेषां िन यािभयु ानां such ones who desire eternal
communion with ME योग ेमम् attainment and protection of the same अहं वहािम I will bear the
responsibility.
अन याः – अन य योजना:,
योजना:, मि तनेन िवना आ मधारणालाभात् मि तनैक योजनाः मां िच तय तो ये महा मानो
जनाः पयुपासते - सवक याणगुणाि वतं सविवभूितयु ं मां प रत उपासते, अ यूनम् उपासते तेषां िन यािभयु ानां - मिय
िन यािभयोगं का माणानाम्, अहं म ाि ल णं योगम्
योगम्, अपुनरावृि पं म
े ं च वहािम ।
अन याः – अन य योजना:,
योजना:, मि तनेन िवना आ मधारणालाभात् मि तनैक योजनाः – अन या:
या: means
अन य योजना:
योजना: not desiring for any other benefit and not able to support their very existence
without contemplating on ME,
ME, having my contemplation as their sole benefit,
मां िच तय तो ये महा मानो जनाः पयुपासते - सवक याणगुणाि वतं सविवभूितयु ं मां प रत उपासते, अ यूनम् उपासते
– meditating on ME only those noble ones पयुपासते – means do upasane of ME who is
associated
associated with all auspicious qualities and having every possible glory, without any blemish
तेषां िन यािभयु ानां - मिय िन यािभयोगं का माणानाम्, अहं म ाि ल णं योगम्, अपुनरावृि पं म

े ं च वहािम
– for those who desire eternal communion with ME,

ME, I will give them their desired attainment
which is of the form of attaining ME and also protection of the same which is of the form of not
going back to Samsara again.
अन याः – अन य योजना:, - In the next sloka it is said येऽ य यदेवता भ ा:. So it may appear as though
here also अन या: would mean not worshipping any other deity. But considering the fact that का य
is already eliminated and it is told as पयुपासते – so अन य योजना: is more appropriate as in
Bhashya. Here एक वानुस धान is not told and from that also अन य योजना: is more apt.
मि तनेन िवना आ मधारणालाभात् मि तनैक योजनाः मां िच तय तो – Since mula sloka is अन याि तय त:
it eliminates everything other than िच तन.
ये महा मानो जनाः – Though mula has just ये जना:, according to context bhashya is ये महा मानो जना:.
जना: means those who are born. And when will the birth become worthy or purposeful – when
they have this kind of bhakti. For them only ज मसाफ य happens. Their birth becomes worthy. So
Bhagavan Krishna HIMSELF praises such devotees as Mahatmas.
पयुपासते - सवक याणगुणाि वतं सविवभूितयु ं मां प रत उपासते, - In पयुपासते the upasarga प र is
meaningful and interpreted as सवक याणगुणाि वतं.
अ यूनम् उपासते – The meaning of पयुपासते is given thus. It eliminates तीकोपासना where one object
is superimposed on another and meditated upon. Like मनो े युपासीत. Meditating on the mind
thinking it is Brahman. The mahatmas told here meditate upon Bhagavan along with HIS divine
auspicious qualities and glory etc.
तेषां िन यािभयु ानां - मिय िन यािभयोगं का माणानाम्, अहं म ाि ल णं योगम्, अपुनरावृि पं ेमं च वहािम
– वहािम अहम् the word अहम् indicates Bhagavan’s परमोदार व and सौशी य. His utmost generosity
and quality of mingling with very ordinary beings as though there is no difference. The meaning
of योग ेम is – अ ा य ाि : योग:, ा य प रर णम् ेम:. It is said that Bhagavan gives
आनुषि गकभोगs for those who desire moksha alone also by himself. But even then, HE does not
give another body etc which are of no use for them. So he gives them HIMSELF and that is the
Yoga for them and HE protects it for ever so that they never return back to samsara. This
YogaKshema no one else can give other than Bhagavan because others including
Chaturmukha Brahma cannot protect their own wealth etc as they are also part of srushti-
pralaya cycle. So Bhagavan says that for such Bhaktas HE HIMSELF gives them this Yoga
Kshema.
Swamy Deshikan says समथ सव े सहजसु द वीकृ तभरे – three adjectives which differentiate
Bhagavan from everyone else – HE is omnipotent, all capable – समथ and if one has capability
but does not know our problems, no use. HE is सव – all knowing, omniscient. Even after
knowing everything and having all capability, one may not do anything but Bhagavan is सहजसु त्
– सु दं सवभूतानाम् – HE is the eternal well wisher िहतैिष for all and so HE is eager to help. When
such Bhagavan says HE will take care of योग ेम – योग ेमम् वहािम अहम् – that shows the
greatness of such devotees.
The meaning of वहािम is ददािम – I will give them.
Sloka 9.23
येऽ व यदेवता भ ा यज ते याि वताः ।
तेऽिप मामेव कौ तेय यज यिविधपूवकम् ।। 23 ||
ये अ यदेवताभ ा: Those who are devoted to other deities याि वता: यज ते worship them with
shraddhe or faith तेऽिप they also कौ तेय Hey Arjuna, अिविधपूवकं without having the knowledge
taught in the Vedas मामेव यजि त worship ME only.
They worship the deities without knowing what is prescribed in the Vedas that Bhagavn is
अ तयािम etc and karmas should be done with that knowledge. But even if they do not have that
knowledge, in reality they are worshipping ME only.
ये तु इ ा ददेवताभ ाः के वल यीिन ाः या अि वताः इ ादीन् यज ते; तेऽिप पूव े न याये

यायेन सव य म छरीरतया
मदा मक वेन इ ा द श दानां च म ािच वात् व तुतो माम् एव यज ते; अिप तु अिविधपूवकं यज ते । इ ादीनां
देवातानां कमसु आरा यतया अ वयं यथा वेदा तवा यािन 'चतुह तारो य संपदं ग छि त देवःै ' (तै
(तै.आ. 3-
3-11-
11-21)
इ यादीिन िवदधित;
िवदधित; न त पूवकं यज ते । वेदा तवा यजातं िह परमपु षशरीरतया अवि थतानाम् इ ादीनाम् आरा य वं
िवदधत् आ मभूत य परमपु ष य एव सा ात् आरा य वं िवदधाित । चतुह तारः – अि हो -दशपूणमासादीिन कमािण,
कमािण,
य - परमा मिन आ मतया अवि थते सित एव त छरीरभीतैः इ ा ददेवःै , संपदं ग छि त,
त, इ ा ददेवतानाम्
आराधनािन एतािन कमािण इित इमां संपदं ग छि त इ यथः ।
ये तु इ ा ददेवताभ ाः के वल यीिन ाः या अि वताः इ ादीन् यज ते; - But those who are devotees of
Indra and other

other gods and are dedicated to mere karmas found in the Vedas but being endowed
with faith worship Indra and other Gods through sacrifices,
तेऽिप पूव े न यायेन सव य म छरीरतया मदा मक वेन इ ा द श दानां च म ािच वात् व तुतो माम् एव यज ते; -
they also as per what was told earlier worship ME only in reality. Because everything is having
ME as its self being MY body and because all words such as Indra and others are having their
connotation in ME,.
अिप तु अिविधपूवकं यज ते – But they worship ME

ME not according to what is ordained in the Vedas.
Here िविधपूवक means with the knowledge taught in Vedas that everything is my body and I am
the antaryami and all words in reality have their connotation in ME only and so on. And
अिविधपूवकम् means without
without such knowledge.
इ ादीनां देवातानां कमसु आरा यतया अ वयं यथा वेदा तवा यािन 'चतुह तारो य संपदं ग छि त देवःै ' (तै
(तै.आ. 3-
3-11-
11-
21) इ यादीिन िवदधित;
िवदधित; न त पूवकं यज ते – Vedanta vakyas such as 'चतु
'चतुह तारो य संपदं ग छि त देवःै '
ordain how deities such as Indra and others get to be objects of worship in karmas. They
perform the karmas involving Indra and other deities not as per what is ordained in such
Vedanta Vakyas.
वेदा तवा यजातं िह परमपु षशरीरतया अवि थतानाम् इ ादीनाम् आरा य वं िवदधत् आ मभूत य परमपु ष य एव
सा ात् आरा य वं िवदधाित – The entire group of Vedanta Vakyas while establishing the aspect of
Indra and other Gods, who are existing as the sharira (body) of Paramapurusha, being objects
of worship in Karmas actually establish
establish that Paramapurusha who is the inner-
inner-self of all is the
one worshipped directly. When one performs those karmas with such knowledge that Bhagavan
is the Atman and all karmas are for worshipping HIM only, it becomes िविधपूवक and when
karmas are not
not done with such knowledge they becomes अिविधपूवक – अ ानपूवक without
भगवदा मक ान.
ान.
चतुह तारः – अि हो -दशपूणमासादीिन कमािण,

कमािण, य - परमा मिन आ मतया अवि थते सित एव त छरीरभीतैः
इ ा ददेवःै , संपदं ग छि त,
त, इ ा ददेवतानाम् आराधनािन एतािन कमािण इित इमां संपदं ग छि त इ यथः – The
meaning of the Aranyaka Veda Vakya is explained here – चतुह तार:
तार: means karmas such as
अि हो , दश,
दश, पूणमास and others. य means only because Paramatman is present as their inner
Self, त छरीरभीतै
छरीरभीतैः इ ा ददेवःै - by the respective deities such as Indra and others who are the body
of Paramatman संपदं ग छि त – get to become known that these are all the karmas having Indra
and other deities as objects of worship. Indra and other detities are worshipped
worshipped and performers
of such yagas receive the benefits and these are all possible only because Paramatman is
present as the inner-
inner-self of all these deities who are HIS body – supported and controlled by
HIM and HE is the Lord and everything becomes Bhagavan’s
Bhagavan’s worship only.
A doubt may arise here – Because paramatman is the inner-self of all deities, worshipping any
deity is actually worshipping Paramatman only and this Bhagavan knows very well. So even if
the worshipper is not aware of this, because Bhagavan knows this, why not HE bestow the
Yogakshema of the form of Moksha to all? This is clarified by the word तु. ये तु अ यदेवताभ ा:.
ये तु इ ा ददेवताभ ाः – Here अ यदेवताभ ा: is about Indra and other gods.
के वल यीिन ाः या अि वताः इ ादीन् यज ते; तेऽिप पूव े न यायेन – What is told in Bhashya as पूव
यायेन is according to मिय सविमदं ोतम् (7-7), मया ततिमदं सवम् (9-4) etc.
सव य म छरीरतया मदा मक वेन इ ा द श दानां च म ािच वात् व तुतो माम् एव यज ते; अिप तु अिविधपूवकं यज ते
– Performing sacrifices to worship Bhagavan with the knowledge that HE is only the inner-self of
all Gods and so all these sacrifices are in reality for worshipping Bhagavan only is िविधपूवक.
While performing sacrifices with the knowledge that only those respective deities such as Indra
and others are worshipped is अिविधपूवक. The Karmakanda vakyas mention the names of Indra
and others as objects of worship. But their real nature is that because Bhagavan is present is
the inner-self they become objects of worship and the main person worshipped is Bhagavan
only and this is the teaching of Vedantas. So there is no contradiction between the karmakanda
and Vedantas. Shrutis such as अ त: िव : शा ता जनानां सवा मा (य.आ. 3-10-2), य य आ द य: शरीरम्

(बृ. 9-4) and others which declare that everything is body to Paramatman. Since Bhagavan has
done antah-pravesha, every word in reality connotes Bhagavan only. Even directly they are the
names of Bhagavan. In the Brahmasutra सा ाद यिवरोधं जैिमिन: this is established. The word
Indra means Paramatman through the root इ द परमै य – one who has paramaishvarya. Agni is
अ ं नयित इित अि : and so on.
इ ादीनां देवातानां कमसु आरा यतया अ वयं यथा वेदा तवा यािन 'चतुह तारो य संपदं ग छि त देवैः' (तै.आ. 3-11-
21) इ यादीिन िवदधित; न त पूवकं यज ते । वेदा तवा यजातं िह परमपु षशरीरतया अवि थतानाम् इ ादीनाम्
आरा य वं िवदधत् आ मभूत य परमपु ष य एव सा ात् आरा य वं िवदधाित । चतुह तारः – अि हो -
दशपूणमासादीिन कमािण, य - परमा मिन आ मतया अवि थते सित एव त छरीरभीतैः इ ा ददेवैः, संपदं ग छि त,
इ ा ददेवतानाम् आराधनािन एतािन कमािण इित इमां संपदं ग छि त इ यथः – The संपत् or glory or benefit that
is obtained through Karmas having Devatas as objects of worship is the excellence of the form
of worshipping Bhagavan only.
Sloka 9.24
अतः िै व ा इ ा दशरीर य परमपु ष य आराधनािन एतािन कमािण,

कमािण, आरा यः च स एव,
एव, इित न जानि त,
त, ते च
प रिमतफलभािगनः यवन वभावाः च भवि त,
त, तद् आह -
So those who
who are established in mere karmas found in the three Vedas, do not know that all
these karmas are for worshipping Paramapurusha only who has Indra and other gods as HIS
enjoyments
body and so HE only is the object of worship and so they get to experience limited enjoy ments
and their nature becomes one of perishing. That is being told now.
अहम् िह सवय ानाम् भो ा च भुरेव च ।
न तु मामिभजानि त त वेनात यवि त ते ।। 24 ||
सवय ानां भो ा च भु अहमेव िह I am only the भो ृ and bestower of fruits for all Yajnas. ते तु But
those who desire wealth मां त वेन न अिभजानि त do not know ME in the real sense. अत: ते यवि त
So they perish.
भुः एव च - त त फल दाता च अहम् एव इ यथः ।
भुरेव च means in all those instances I am only the bestower of fruits.
अतः ैिव ा इ ा दशरीर य परमपु ष य आराधनािन एतािन कमािण, आरा यः च स एव, इित न जानि त, ते च
प रिमतफलभािगनः यवन वभावाः च भवि त, तद् आह -
सवय ानाम् – Means all Yajnas performed keeping in mind Indra and other deities as objects of
worship.
भो ा – By the word भो ृ it is indicated that HE is the आरा य – one who is worshipped.
यवि त – Means it is known that they fall down from something. What is it from where they fall is
explained as the fruits obtained. The fruits obtained from such those respective karmas are
impermanent. Those are indicated as याि त in the next sloka.
प रिमत फलभािगन: - The fruits get exhausted because they are limited by space, time and by their
nature. So to the doubt that if Paramatman is only being worshipped, is it of no use worshipping
Indra and others? Will one not get any benefit? Answer is worshipping Indra and others is also
purposeful because whether one knows are not, Paramatman is the object of worship. Those
who perform thus will also get fruits otherwise one would lose faith in Vedas itself. But if one
performs the karmas with the proper knowledge they get aparimita phala and those who
perform karmas without the knowledge that Paramatman only is being worshipped and HE is
the one who gives the fruits, they get limited fruits based on the limited powers of those deities
themselves. And such fruits will be impermanent because the deities themselves are
impermanent.
भुः एव च - त त फल दाता च अहम् एव इ यथः – In the sloka गितभता भु सा ी (9-18), the meaning of
भु: is शािसता one who commands or rules over. Here according to context it is त त फल दाता.
This is established in the Brahma Sutra फलमत उपप े: ( . सू. 3-2-37). In Sribhashya bhashyakarar
says for this sutra – ‘स एव िह सव : सवशि : महोदार: यागदानहोमा दिभ: उपासनेन च आरािधत:
ऐिहकामुि मक भोगजातं व व पावाि पम् अपवग च दातुमी ’े . And in the sutra ‘पूव तु बादरायण:
हेतु पदेशात्’ bhashyakarar quotes this sloka of Gita. So it is well established in Vedatna that
Paramapurusha only gives fruits for all karmas. It is seen in the world also that one can please
the King directly or by making his assistants happy for some benefits and in either case the
benefits come from King only. Like that whether one worships Paramapurusha directly or
through Agni and other deities, ultimately HE is the one worshipped and HE only bestows the
fruits.
Because the gods such as Indra and others also unite into Paramatman during ाकृ त लय, if
paramatman being Antaryamin was not present, how can the fruits of karmas done now be
obtained by the performer at some other time? This is told as आरा य ि दश िवलये अ युत िन यं न
ित िस य द नाम वम् । कमणां कि पतानां करोित क पा तरे षु को िनवशम् ॥.
The अवधारण एव in भुरेव च indicates that when rituals are performed thinking Indra and others
are the Gods, there also I am the bestower of fruits and when they are performed with proper
knowledge, there is no one else to give the fruits except ME.
Sloka 9.25
अहो महद् इदं वैिच यं यद् एकि मन् एव कमिण वतमानाः संक पमा भेदेन के िचद् अ य पफलभािगनः यवन वभावाः
च भवि त,
त, के चन अनविधकाितशयान दपरमपु ष ाि - पफलभािगनः अपुनराव नः च भवि त,
त, इित आह –
This great wonder is most surprising! That is performing the same karma, due to the difference
in mere sankalpa, some become beneficiaries of very meager fruits and of the nature of falling
down from their attainment while some get to attain the Supreme, Parama Purusha, which is of
the form of unsurpassed ultimate
ultimate bliss and they attain the state of non-
non-return to this world for
ever.
The doubt here is how can the same karma be the means to enjoyments in this world and
libration also? Answer is it becomes possible due to the wonderful nature of the sankalpa which
differs for each. The difference in attainment is due to the difference in sankalpa. It is well
established in Yagas such as Jyotishtoma and others that difference in sankalpa begets
different results. योित ोमेन वगकामो यजेत it is said. One who desires to attain svarga needs to
perform Jyotishtoma yaga. But if one wants to perform the same without expecting anything,
then the sankalpa has to be according to that and he will not get the fruits. The wonderful nature
of sankalpa is such that the same karma can be performed for different results.
याि त देव ता देवाि पतॄन् याि त िपतृ ताः ।
भूतािन याि त भूते या याि त म ािजनोऽिप माम् ।। 25 ||
देव ता: Those who perform Yagas keeping in mind the object of worship as Indra and other
Gods देवान् याि त they attain those respective Gods. िपतृ ता: Those who perform Yagas keeping
in mind the pitrus िपतॄन् याि त they attain those respective pitrus. भूते या: Those worshipping
bhutas भूतािन याि त attain those bhutas. म ािजन: While those who worship ME with the very
same Yagas माम् अिप याि त attain ME only.
तश दः संक पवाची । देव ताः - दशपौणमासा दिभः कमिभः इ ादीन् यजामहे इित इ ा द-
द-यजनसंक पाः ये, ते
इ ा ददेवान् याि त । ये च िपतृय ा दिभः िपतॄन् यजामहे इित िपतृयजनसंक पाः,
पाः, ते िपतॄन्
न् याि त । ये च
य र ःिपशाचादीिन भूतािन यजामहे इित भूतयजनसंक पाः,
पाः, ते भूतािन याि त । ये तु तैः एव य ःै देव िपतृ भूत शरीरकं
परमा मानं भगव तं वासुदेवं यजामहे इित मां यज ते, ते म ािजनो माम् एव याि त । देवा द ता देवादीन् ा य तैः सह
प रिमतं भोगं भु वा तेषां िवनाशकाले तैः सह िवन ा भवि त । म ािजनः तु माम् अना दिनधनं सव ं स यसंक पं
अनविधकाितशयासं येयक याण-
याण-गुणगणमहोदिधम् अनविधकाितशयान दं ा य न पुनः िनवत ते इ यथः ।
तश दः संक पवाची – The word त here means स क प.

प. Before any karma, sankalpa is done.
There the person doing the sankalpa declares the purpose for which the karma is being done.
The benefits or fruits would be according to what is desired and expressed thus. The karma
itself does not give the fruits. The deity who is worshipped, being pleased with the worship,
bestows the fruits to the performer as desired.
देव ताः - दशपौणमासा दिभः कमिभः इ ादीन् यजामहे इित इ ा द-

द-यजनसंक पाः ये, ते इ ा ददेवान् याि त –
Those who do sankalpa that they are
are worshipping Indra and other deities with the karmas such
as Darsha, Purnamasa and others attain the respective deities.
ये च िपतृय ा दिभः िपतॄन् यजामहे इित िपतृयजनसंक पाः,

पाः, ते िपतॄन् याि त – Those who do sankalpa to
worship Pitrus with pitruyajna and others, they attain Pitru saayujya.
ये च य र ःिपशाचादीिन भूतािन यजामहे इित भूतयजनसंक पाः,

पाः, ते भूतािन याि त – The word भूत in another
context means भूतं थावरज गमम् – movables and immovables. But here it means the specific
class of beings such as य , र स्, िपशाच and others. And those who decide that they want to
worship such bhutas attain the respective bhutas.
ये तु तैः एव य ःै देव िपतृ भूत शरीरकं परमा मानं भगव तं वासुदेवं यजामहे इित मां यज ते, ते म ािजनो माम् एव
याि त – While those who do

do sankalpa that we are worshipping Bhagavan Vasudeva who is
Paramatman, who has Devas, Pitrus and Bhutas as HIS body and perform the very same
Yajnas, the become my worshippers even though they are performing devayajna etc. and attain
ME only.
देवा द ता देवादीन् ा य तैः सह प रिमतं भोगं भु वा तेषां िवनाशकाले तैः सह िवन ा भवि त – Those who
worship Devas with the sankalpa they are worshipping those respective Devas only, attain their
lokas and having attained them they enjoy limited pleasures along with them and when the
devas etc perish, along with them their worshippers who have attained them also perish.
म ािजनः तु माम् अना दिनधनं सव ं स यसंक पं अनविधकाितशयासं येयक याण-

याण-गुणगणमहोदिधम्
अनविधकाितशयान दं ा य न पुनः िनवत ते इ यथः – While those who worship ME, they attain ME who is
without beginning or end, omniscient, of True Willing, who is a great ocean of innumerable
groups of unsurpassed auspicious qualities and having attained ME, they never return back to
Samsara.
तश दः संक पवाची – The mula sloka says देव ता:, िपतृ ता: etc and so the word त is about
sankalpa due to which the fruits can vary.
देव ताः - दशपौणमासा दिभः कमिभः इ ादीन् यजामहे इित इ ा द-यजनसंक पाः ये, ते इ ा ददेवान् याि त । ये च
िपतृय ा दिभः िपतॄन् यजामहे इित िपतृयजनसंक पाः, ते िपतॄन् याि त | ये च य र ःिपशाचादीिन भूतािन यजामहे इित
भूतयजनसंक पाः, ते भूतािन याि त – In देव ता: the worshipping is through यजन and in भूते या: it is त.
The word भूत does not mean just a being (as in भूतं थावरज गमम्). It is about those who are
worshipped in तामस and राजस Pujas. That is indicated as य र ःिपशाचादीिन in Bhashya.
ये तु तैः एव य ैः – The nature of kriya (the way karmas are performed – like for Devas it is Yaga,
for Pitrus it can be shraadha etc and for Bhutas it is vratas) worship in case of Deva, Pitru and
Bhutas differs. But in case of Paramatman, there is no such difference. The very same Yajnas
are performed with proper knowledge of Bhagavan’s antaryami svarupa. That is indicated as
तैरेव य ै:.
देव िपतृ भूत शरीरकं परमा मानं भगव तं वासुदेवं यजामहे इित मां यज ते, ते म ािजनो माम् एव याि त | देवा द ता
देवादीन् ा य तैः सह प रिमतं भोगं भु वा तेषां िवनाशकाले तैः सह िवन ा भवि त । म ािजनः तु माम् अना दिनधनं
सव ं स यसंक पं अनविधकाितशयासं येयक याण-गुणगणमहोदिधम् अनविधकाितशयान दं ा य न पुनः िनवत ते
इ यथः - In fruits also of those who worship Deva, Pitru and Bhuta are different. They attain the
enjoyments equal to those Deva/Pitru/bhutas as long as those Deva, Pitru and Bhuta exist
there.
While those who worship Bhagavan who has all the Devas, Pitrus and Bhutas as HIS body,
attain HIM only through the very same karmas.
The word अना दिनधनम् in bhashya indicates that the fruits are eternal. That ा यिन य व eliminates
the possibility of return to samsara. Bhagavan’s sankalpa that ‘I will not make such a devotee of
MINE to go back to Samsara’ is true as HE is स यस क प. The experience of joy is not meager
as the bliss of communion with Paramatman is by very nature unsurpassed and incomparable.
And because the bliss is unsurpassed by nature, the attainer also by himself does not desire to
come back. Either way it is अपुनरावृि ल ण.
Sloka 9.26
म ािजनाम् अयमिप िवशेषोऽ ती याह –
There is another specialty for my devotees, Krishna says now.
Even thoughhe efforts and strain are similar for worshippers of Bhagavan and other deities,
there is a big difference in the ultimate fruit gained ( ा यवैष य) by devotees of Bhagavan was
told earlier. Now the difference in the means (उपायवैष य) is going to be told. Because of
Bhagavan’s unsurpassed accessibility (सौल याितशय) the means is easy to adopt for devotees of
Bhagavan.
प ं पु पं फलं तोयं यो मे भ या य छित ।
तदहं भ युप तम ािम यता मनः
मनः ।। 26 ||
य: मे प ं पु पं फलं तोयं भ या य छित One who offers to ME a leaf such as the sacred Tulasi, or a
flower or a fruit or just water, यता मन: भ युप तं तत् that offering with love of the devotee who is
pure in mind अहम् अ ािम I accept.
सवसुलभं प ं वा पु पं वा फलं वा तोयं वा यो भ या मे य छित – अ यथमि य वेन तत् दानेन िवना

आ मधारणमलभमानतया तदेक योजनो यो मे प ा दकं ददाित;
ददाित; त य यता मन:
मन: तत् दानैक योजन व प शुि यु
मनस:,
मनस:, तत् – तथािवध भ युप तम्, अहं – सव रो िनिखलजगदुदय-
य-िवभवलयलीलो अवा सम तकाम:
तकाम: स यस क प:
प:
अनविधकाितशयासं येय क याणगुणगण:
गण: वाभािवकानविधकाितशयान द – वानुभवे वतमानोऽिप मनोरथपथदूरव त
ि यं ा येव अ ािम । यथो ं मो धम – ‘या:
या: या:
या: सं यु ा यु: एका तगतबु
तगतबुि िभ:
िभ: । त सवा:
सवा: िशरसा देव:
ितगृ हाित वै वयम्’ (मो
(मो.
मो.ध. 353-
353-64) इित ।
सवसुलभं प ं वा पु पं वा फलं वा तोयं वा यो भ या मे य छित – Easily accessible leaf or flower or fruit or

water, whoever offers ME with Bhakti,
अ यथमि य वेन तत् दानेन िवना आ मधारणमलभमानतया तदेक योजनो यो मे प ा दकं ददाित;
ददाित; - means with
utmost love towards ME, not able to sustain self without offering ME, and treating that kind of
offering alone as the benefit he who offers ME patra and others
त य यता मन:
मन: तत् दानैक योजन व प शुि यु मनस:,
मनस:, - of such a person who thinks that offering with
love to Bhagavan is the ultimate benefit and being endowed with a mind having such purity,
तत् – तथािवध भ युप तम्, - what was offered to ME with that kind
kind of pure love,
अहं – सव रो िनिखलजगदुदय-
य-िवभवलयलीलो अवा सम तकाम:
तकाम: स यस क प:
प: अनविधकाितशयासं येय
क याणगुणगण:
गण: - I who is the Overlord of all, have as sport the creation, sustenance and
fulfilled,
dissolution of entire world, one whose all desires are fulfilled, of True Will, an abode to
innumerable groups of limitless unsurpassed auspicious qualities,
वाभािवकानविधकाितशयान द – वानुभवे वतमानोऽिप – though established in the unlimited
unsurpassed bliss of self experience,
मनोरथपथदूरव त ि यं ा येव अ ािम – accept that offering as though I have obtained something
which is most dear to ME but beyond my reach.
यथो ं मो धम – ‘या:
या: या:
या: सं यु ा यु: एका तगतबुि िभ:
िभ: । त सवा:
सवा: िशरसा देव: ितगृ हाित वै वयम्’ (मो
(मो.
मो.ध.
353-
353-64) इित – This is as told in Mokshadharma, ‘whatever acts of worship are performed by
those who are single-
single-mindedly devoted to Paramatman, all those acts Paramatman accepts
with great respect as though it is HIS duty.
सवसुलभं प ं वा पु पं वा फलं वा तोयं वा यो भ या मे य छित – The bhashya is प ं वा पु पं वा etc showing

any one of these is enough as not all may be availabl together. One of them may be available at
different times etc. So it is not that all are needed but any one will do. Bhagavan will be pleased
by any one of these also. It is said in Bharata as अ यत् पूणादपां कु भात् अ यत् पादावनेजनात् । अ यत्
कु शलसं ात् न चे छित जनादन: । (भा. उ. 87-13). Water is told at the end because even if none of the
others are available, water should be easily available and that alone would do also. It is said
वचने का द र ता ? atleast enquiring wellness alone will do if nothing else is available. The word
सवसुलभम् indicates that these are not expensive or rare things needing lot of money etc but
accessible to all easily even to the poor.
It is said – ‘प ेषु पु पेषु फलेषु तोयेषु अ तल येषु सदैव स सु । भ येकल ये पु षे पुराणे मु यै कमथ यते न
य :’.
अ यथमि य वेन तत् दानेन िवना आ मधारणमलभमानतया तदेक योजनो यो मे प ा दकं ददाित; - The mula has
यो मे भ या without any adjectives to य: which shows whether such a devotee is अपरािध,
िनरपरािध, गुणयुत or not – no such thing matters. Bhakti alone matters.
त य यता मन: तत् दानैक योजन व प शुि यु मनस:, - Desire for other benefits is the अशुि of mind.
यता मा means one who does not have such impurity of mind. Even in virtuous deeds the desire
for the fruits is the अशुि . It is said तपो न क क: अ ययनं न क क: वाभािवको वेदिविधन क क: । स
िव(िच?) ाहरणं न क क: ता येव भावोपहतािन क क:’ (भा. आ. 1-301). क क: means sinful. Only when these
are done with selfish or wrong interest, they become sinful.
तत् – तथािवध भ युप तम्, - The word भि comes twice. The repetition is to show that Bhakti only
is the cause of Bhagavan’s such wonderful grace. Bhagavan says in Bhagavata, अ व युपा तं
भ ै : मम भोगाय जायते । भूय यभ योप तं न मे भोगाय जायते ॥ (भा. 10-81-2). Other devotees also have
bhakti till they get the desired fruits. But this bhakti is very different is indicated in Bhashya as
तथािवध भि उप तम्.
अहं – सव रो िनिखलजगदुदय-िवभवलयलीलो अवा सम तकाम: स यस क प: अनविधकाितशयासं येय

क याणगुणगण: वाभािवकानविधकाितशयान द – वानुभवे वतमानोऽिप मनोरथपथदूरव त ि यं ा येव अ ािम –
The word अहम् in अदहं भ युप तम् is very meaningful. It shows the greatness of the person who
says HE accepts with love even very lowly things offered with devotion. The meaning of अहम् is
explained as सव रो etc. Gods such as Indra and others accept Havis in order to increase their
powers. But Bhagavan is not like that. He is सविनयामक. Objects such as प , पु प etc are included
in HIS लीलोपकरण itself. The devotee is not offering anything which already does not belong to
Bhagavan. And HE is अवा सम तकाम – so there is nothing that Bhagavan did not have which we
are giving HIM by such offerings. So things such as प and others are very meager for a person
who is गुणत: व पत: िनरितशय आन द तृ :.
यथो ं मो धम – ‘या: या: सं यु ा यु: एका तगतबुि िभ: । त सवा: िशरसा देव: ितगृ हाित वै वयम्’ (मो.ध.
353-64) इित - So Bhagavan who is प रपूण accepts with respect and love whatever meager things
devotees offer with Bhakti. That is told as प रपूण िप भगवान् भ ै : यि कि दी रतम् । सापे वत् तदाद े तेन
ीतो ददा यलम् ॥ (भा.मो. 353-64).
अ ािम – It just indicates all that Bhagavan enjoys. If food is not available to offer to Bhagavan,
even प and others that are offered will do is the bhaava.
Sloka 9.27
य माद् ािननां महा मनां वा नसागोचरः अयं िवशेषः त मात् वं च ानी भू वा उ ल णभि भारावनिमत
आ मा मीयः क तनयतनाचन णामा दकं सततं कु वाणो लौ ककं वै दकं च िन यनैिमि कं कम च इ थं कु इित आह-
आह-
य करोिष यद ािस य ह
ु ोिष ददािस यत् ।
य प यिस कौ तेय त कु व मदपणम् ।। 27 ||
कौ तेय Hey Arjuna, य करोिष whatever you do यद ािस whatever you eat य ुहोिष whatever you do
as sacrifice यत् ददािस whatever you give यत् तप यिस whatever penance you do तत् मदपणं कु व
that you offer unto ME.
यत् देहया ा दशेषभूतं लौ ककं कम करोिष,

करोिष, यत् च देहधारणाय अ ािस,
ािस, यत् च वै दकं होमदानतपः भृित
िन यनैिमि कं कम करोिष,
करोिष, तत् सव मदपणं कु व - अ यत इित अपणम्; सव य लौ कक य वै दक य च कमणः कतृ वं
भो ृ वं आरा य वं च यथा मिय सम पतं भवित

भवित तथा कु । एतद् उ ं भवित - यागदाना दषु आरा यतया तीयमानानां
देवादीनां कमकतुः भो ु ः तव च मदीयतया म संक पाय - व पि थित वृि तया च मिय एव परमशेिषिण परमकत र
वां च कतारं भो ारम् आराधकम् आरा यं च देवताजातम्, आराधनं च याजातं सव समपय । तव
मि या यतापूवकम छे षतैकरसताम् आरा यादेः च एत वभावगभताम् अ यथ ीितयु ः अनुसध
ं व इित ।
यत् देहया ा दशेषभूतं लौ ककं कम करोिष,

करोिष, यत् च देहधारणाय अ ािस,
ािस, यत् च वै दकं होमदानतपः भृित
िन यनैिमि कं कम करोिष,
करोिष, तत् सव मदपणं कु व - अ यत इित अपणम्; - यत् – means whatever worldly acts
you do for the purpose of living, and whatever you eat to support the body, and whatever vedic
rituals ordained as obligatory and occasional duties that you do such as Homa, Dana, Tapas
etc., all that you surrender unto ME. अ यते इित अपणम् – whatever is offered is अपण.
अपण.
सव य लौ कक य वै दक य च कमणः कतृ वं भो ृ वं आरा य वं च यथा मिय सम पतं भवित तथा कु – That means
perform all acts in such a way that the doership,
doership, enjoyership and being object of worship of all
wordly and Vedic karmas become surrendered unto ME.
एतद् उ ं भवित - यागदाना दषु आरा यतया तीयमानानां देवादीनां कमकतुः भो ु ः तव च मदीयतया म संक पाय -
व पि थित वृि तया च मिय एव परमशेिषिण परमकत र वां च कतारं भो ारम् आराधकम् आरा यं च देवताजातम्,
आराधनं च याजातं सव समपय – The gist is this – All the deities who appear to be objects of
worship in karmas such as याग,

याग, दान and others, and you who are performing the karma and
enjoying
enjoying thee fruits thereof – all these belong to ME and all these have their essential nature,
existence and functioning are all controlled by my Willing, and for that reason offer everything
including yourself who is the doer, enjoyer and worshipper and the
the group of deities being
worshipped by you, the group of acts performed as worship – everything unto ME who is the
Supreme Master and Ultimate Doer.
तव मि या यतापूवकम छे षतैकरसताम् आरा यादेः च एत वभावगभताम् अ यथ ीितयु ः अनुसध
ं व इित –
Contemplate with great Love and devotion the fact that you are being controlled by ME and so
the only joy is by observing subservience towards ME and even those who appear as objects of
worship are also of the same nature.
By the sloka य करोिष.. the म िवशेष for offering all karmas that are done as per shastra is also
reminded. That is ‘य करोिम यद ािम य ुहोिम ददािम यत् । य प यािम भगवन् त करोिम वदपणम् ॥‘. This is
a धान उपदेश of the Gita.
यत् देहया ा दशेषभूतं लौ ककं कम करोिष, - Though य करोिष means all karmas, the meaning is limited
to what is applicable here and that is commented as देहया ाशेषभूतं लौ ककं कम. This applies to all
acts which are as per what is ordained in shastra (शा िविहत) and acts that are done for the
good of others. So this does not apply to karmas done against shastra – असाधुकम.
यत् च देहधारणाय अ ािस, - In the same way the food that is taken to support the body as per what
is ordained in shastra is meant here. That is अदु आहार.
यत् च वै दकं होमदानतपः भृित िन यनैिमि कं कम करोिष, - जुहोिष, ददािस these apply to याग, दान etc which
are शा ा .
तत् सव मदपणं कु व - अ यत इित अपणम्; - Make it as that which is offered to ME is the meaning.
How can a karma which is िणक become समपण ?
सव य लौ कक य वै दक य च कमणः कतृ वं भो ृ वं आरा य वं च यथा मिय सम पतं भवित तथा कु - That means
the main aspects of a karma are doership (कतृ व), enjoyership (भो ृ व) and आरा य व (being
worshipped) – contemplate that all these are ME.
एतद् उ ं भवित - यागदाना दषु आरा यतया तीयमानानां देवादीनां कमकतुः भो ु ः तव च मदीयतया म संक पाय -
व पि थित वृि तया च मिय एव परमशेिषिण परमकत र वां च कतारं भो ारम् आराधकम् आरा यं च देवताजातम्,
आराधनं च याजातं सव समपय | तव मि या यतापूवकम छे षतैकरसताम् आरा यादेः च एत वभावगभताम्

अ यथ ीितयु ः अनुसंध व इित ।
– Here the doubt is – Jivatma is told as कता in shastras – कता शा ाथव वात् ( .सू. 2-3-33) says
Jivatman is कता because shastra is purposeful. And Indra and other deities are objects of
worship is also told in shastra. How can the कतृ व be thought of as paramatman’s? How can
Paramatman be the object of worship when Indra and others are also told as आरा यs? Will it not
be ाि त that these be attributed to Paramatman who does not have such kartrutva etc?. So
how can one do समपण to ई र?
That is clarified in Bhashya as म येव परमशेिषिण परमकत र – Jivatma’s कतृ व is given by
paramatman. Brahma sutra says परात् तु तत् ुत:े ( .सू.2-3-40). And because all those who
perform Yaga, Dana etc and enjoy the fruits, the deities who are worshipped through the Yagas
etc and the Yagas themselves are all subservient to Paramatman. They all have Paramatman
as शेिष and that way Paramatman becomes the आरा य, कतृ, भो ृ everything for all karmas. This
is how one should contemplate. Because HE is परमकता one should think of कतृ व in HIM.
Because HE is परमशेिष one should do समपण of आरा य व etc to HIM only.
Sloka 9.28
शुभाशु
ाशुभफलैरेवं मो यसे कमब धनैः ।
सं यासयोगयु ा मा िवमु ो मामुपै यिस ।। 28 ||
एवं This way स यासयोगयु ा मा having a mind associated with the yoga of offering doership,
enjoyership etc to ME शुभाशुभफलै: कमब धनै: मो यसे will be released from the bondage of karmas
having auspicious and inauspicious results िवमु : Having got rid of that माम् उपै यिस you will
attain ME.
एवं सं यासा ययोगयु मना:

मना: आ मानं म छे षता मि या यतैकरसं कम च सव मदाराधनम् अनुसद
ं धानो लौ ककं वै दकं च
कम कु वन् शुभाशुभफलैः अन तैः ाचीनकमा यैः ब धनैः म ाि िवरोिधिभः सवः मो यसे । तैः िवमु ो माम् एव
उपै यिस ।
Thus being endowed with a mind associated with the Yoga called Sanyasa, thinking of yourself
as subservient to ME and that the main joy is being controlled by ME only, all karmas are MY
worship only and with such thinking when you perform all लौ कक and वै दक karmas, you will be
rid of the complete bondage of karmas existing for long time and which are endless and are
obstructing you from attaining

attaining ME. Having got rid of the karmas, you will attain ME only.
एवं सं यासा ययोगयु मना: - What is taught in previous sloka is again summarized here in order to
tell about the fruits obtained from that. This is not about ानयोग or कमयोग. The word योग means
अनुस धान here - thinking or contemplating. The समपण told in previous sloka is indicated by स यास
shabda here.
आ मानं म छे षता मि या यतैकरसं कम च सव मदाराधनम् अनुसंदधानो लौ ककं वै दकं च कम कु वन् शुभाशुभफलैः –

Fruits that are favourable and not favourable.
अन तैः ाचीनकमा यैः ब धनैः म ाि िवरोिधिभः सवः मो यसे – The karmas done with समपणबुि told now
is not ब धक at all. It does not bind one. So karmas other than those are ाचीनकमs. How are they
binding means they are opposed to attainmenet of Bhagavan. Bondage means not making us
attain what we desire. So all karmas that lead to शुभाशुभफलs are obstructions to attaining the
incomparable benefit which is भगव ाि and so they are to be rejected only.
तैः िवमु ो माम् एव उपै यिस – Since it is told मामुपै यिस – one gets rid of all karmas obstructing
attainment of Bhagavan. So just as the doership is HIS, just as फल द व is HIS, in the same way
the फल is HIM only.
So when one gives up attachment and performs all actions there will be no bondage. It is said
एतं ह वाव न तपित । कमहं साधु नाकरवम् । कमहं पापमकरविमित । उभे ेवैष एते आ मानं पृणुते । ( पृणत
ु े–
र ित) – he does not worry ‘I did not do good deeds which lead to svarga and others or I done
bad deeds which leads to hell’ and so on. Both punya and paapa does not taint such a one.
Sloka 9.29
मम इमं परमम् अितलोकं वभावं शृणु –
Listen to my nature which is beyond what is found in this world and which is most exalted.
Bhagavan Krishna showed HIS सौल य in ‘प ं पु पं फलं तोयम्’ (9-26) where HE said when HIS
devotees offer with pure love whatever they can HE does not discriminate the offering telling ‘oh
this is easy to get so you have offered’ or ‘this is very rare’ and so on. HE accepts anything
offered with great devotion even if it is mere water. In the sloka य करोिष यद ािस (9-27) Bhagavan
said that all karmas done with भगवदपणबुि िवशेष becomes HIS worship. Now it is taught that in
respect of taking refuge in Bhagavan HE does not show any discrimination with respect to class,
form and others. By this HIS सौशी य is highlighted. If a doubt is raised that when it is said as
त कु व मदपणम् and मामेवै यिस etc how can we explain Bhagavan punishing Kamsa and others
and at the same time showering HIS grace on Akrura and such devotees. That is answered
now.
समोऽहं सवभूतष
े ु न मे े योऽि त न ि यः ।
ये भजि त तु मां भ या मिय ते तेषु चा यहम् ।। 29 ||
सवभूतेषु Towards all beings अहं सम: I am equally disposed in respect of they surrendering unto
ME. मे े य: नाि त I do not hate anyone. न ि य: I do not have anyone dear. ये तु But those who मां
भ या भजि त worship ME with Love ते मिय they are in ME. अहमिप तेषु च I am also in them.
देवितय नु य थावरा मना अवि थतेषु जािततः

जािततः च आकारतः वभावतो ानतः च अ य तो कृ ापकृ पेण वतमानेषु
सवषु भूतष
े ु म समा यणीय वे समः अहम्; अयं जा याकार वभाव ाना दिभः िनकृ इित समा यणे न मे े यः अि त -
उ द
े नीयतया न या यः अि त । तथा समाि त वाितरे केण जा या दिभः अ य तो कृ ः अयम् इित त ु तया समा यणे
न कि त् ि यः अि त - न सं ा ः अि त । अिप तु अ यथमि य वेन म जनेन िवना आ मधारणालाभात्
म जनैक योजना ये मां भज ते ते जा या दिभः उ कृ ाः अपकृ ा वा म समानगुणवत् यथासुखं मिय एव वत ते; अहम्
अिप तेषु मदु कृ ष
े ु इव वत ।
देवितय नु य थावरा मना अवि थतेषु जािततः च आकारतः वभावतो ानतः च अ य तो कृ ापकृ पेण वतमानेषु
सवषु भूतष
े ु म समा यणीय वे समः अहम्; - Towards all beings such as gods, animals, birds, humans,
humans,
immovables which are existing as superior and inferior in terms of class, form, nature,
knowledge etc I am equally disposed in respect of they taking refuge in ME,
अयं जा याकार वभाव ाना दिभः िनकृ इित समा यणे न मे े यः अि त - उ द

े नीयतया न या यः अि त – In the
aspect of taking refuge in ME I do not have anyone to hate thinking that this person is lowly in
terms of class, form, nature, knowledge etc – means no one to be discarded by ME for the
reason of causing stress.
तथा समाि त वाितरे के
केण जा या दिभः अ य तो कृ ः अयम् इित त ु तया समा यणे न कि त् ि यः अि त - न
सं ा ः अि त – In the same way beyond taking refuge in ME, no one is dear to me thinking that
this one is of superior class, form etc and just because of being endowed with superior class etc
no one is dear to me – means no one to be accepted for that reason.
अिप तु अ यथमि य वेन म जनेन िवना आ मधारणालाभात् म जनैक योजना ये मां भज ते – Whatelse if you
ask, those who love me so dearly that without worshipping

worshipping ME they cannot survive for a
moment and they think that worshipping ME is the ONLY benefit and worship ME thus,
ते जा या दिभः उ कृ ाः अपकृ ा वा म समानगुणवत् यथासुखं मिय एव वत ते; अहम् अिप तेषु मदु कृ ष
े ु इव वत –
whether they are superior
superior or inferior in class and others, having attained qualities equal to ME,
they are always established in ME with excessive joy. I am also disposed towards them just as I
am disposed towards those superior to ME.
देवितय नु य थावरा मना अवि थतेषु जािततः च आकारतः वभावतो ानतः च अ य तो कृ ापकृ पेण वतमानेषु
सवषु भूतेषु म समा यणीय वे समः अहम्; - Here the word अहम् separates everything else from HIM and
so bhashya is अितलोकं वभावम् in अवता रका. सम: indicates being equal and the differences are
explained as जाितत:, आकारत:, वभावत:. जाितत: means देव, मनु य, ा ण, ि य and such
differences. आकारत: - indicates good looking, physically handicapped, female, male, and such
differences. वभावत: indicates differences in nature such as साि वक, राजस, तामस etc.
The fact that even देवs can attain Bhagavan is established in Brahmasutra तदुपयिप बादरायण:
स भवात् ( .सू. 1-3-25). Even animals can take refuge in Bhagavan. गजे , वानरे and others
surrended unto Bhagavan due to their ानिवशेष obtained through meritorious deeds. ऋिषs say
that even those who have attained the state of immovables have exhibited knowledge. There
also surrendering unto Bhagavan can happen through mental process itself.
अयं जा याकार वभाव ाना दिभः िनकृ इित समा यणे न मे े यः अि त - उ द

े नीयतया न या यः अि त –
Normally hatred or liking is responsible for rejecting or accepting. When they are eliminated,
even याग, वीकार are also eliminated.
तथा समाि त वाितरे केण जा या दिभः अ य तो कृ ः अयम् इित त ु तया समा यणे न कि त् ि यः अि त - न
सं ा ः अि त ।
अिप तु अ यथमि य वेन म जनेन िवना आ मधारणालाभात् म जनैक योजना – Mula has भ या भजि त. In
order to show there is no repetition here, the word भ या is explained as अ यथमि य वेन म जनेन
िवना आ मधारणालाभात् म जनैक योजना:.
ये मां भज ते ते जा या दिभः उ कृ ाः अपकृ ा वा म समानगुणवत् यथासुखं मिय एव वत ते; अहम् अिप तेषु मदु कृ ष
े ु
इव वत ।
Sloka 9.30
त अिप
अिप चे सुदरु ाचारो भजते मामन यभाक् ।
साधुरेव स म त ः स य विसतो िह सः ।। 30 ||
सुदरु ाचार: अिप Though a person of very bad conduct माम् अन यभाक् भजते चेत् if such a person
worships me thinking that there is no other benefit than just worshipping ME साधुरेव स म त : he
is a pious one foremost among vaishnavas and should be honoured with respect. स:
सय विसत: he is one who made the right resolution with a firm mind.
त त जाितिवशेषे जातानां यः समाचार उपादेयः प रहरणीयः च; त माद् अितवृ ः अिप उ कारे ण माम्
माम् अन यभाक्
भजनैक योजनो भजते चेत;् साधुः एव सः – वै णवा स
े र एव स:, म त ः – ब म त ः,
ः, पूव ै ः सम इ यथः । कु त
एतत्? स यग् विसतो िह सः - यतः अ य वसायः सुसमीचीनः । भगवान् िनिखलजगदेककारणभूतः परं
नारायणः चराचरपितः अ म वामी मम गु ः मम सु द् मम परमं भो यम् इित सवः दु ापः अयं वसायः तेन कृ तः,
तः,
त काय च अन य योजनं िनर तरं भजनं त य अि त,
त, अतः साधुः एव;
एव; बु म त ः च । अि मन् वसाये त काय च
उ कारभजने संप े सित त य आचार ित मः व पवैक यम् इित न तावता अनादरणीयः,

अनादरणीयः, अिप तु ब म त एव
इ यथः ।
त त जाितिवशेषे जातानां यः समाचार उपादेयः प रहरणीयः च; त माद् अितवृ ः अिप उ कारे ण माम् अन यभाक्
भजनैक योजनो भजते चेत;् साधुः एव सः – वै णवा स

े र एव स:, - Though he has transgressed all the
prescribed and prohibited duties and rules of conduct for those born in respective classes, if
such a person worships ME with the idea that worshipping ME is the only benefit, he is the
foremost among Vaishnavas
म त ः – ब म त ः,
ः, पूव ै ः सम इ यथः - and treating him like that he should be ब म त : - honoured
with respect. That means he is equal to the devotees as told earlier.
कु त एतत् ? स यग् विसतो िह सः - यतः अ य वसायः सुसमीचीनः - Why is it so, if it is asked, because
he is स य विसत:
विसत: - his firm understanding or resolve is proper.
भगवान् िनिखलजगदेककारणभूतः परं नारायणः चराचरपितः अ म वामी मम गु ः मम सु द् मम परमं भो यम्

इित सवः दु ापः अयं वसायः तेन कृ तः,
तः, - ‘Bhagavan is the sole cause of the entire world.
world. He is only
Parabrahman. Narayana. He is the Lord of all movable and immovable objects. He is our Lord.
He is our Guru, well wisher and HE is of the nature of Supreme Bliss’ – this kind of firm
resolution (दृ
(दृढिन य)
य) which is not possible of everyone is present
present in such a person.
त काय च अन य योजनं िनर तरं भजनं त य अि त,

त, अतः साधुः एव;
एव; बु म त ः च - And the effect of such
resolution which is िनर तर भजन or continuous and non-
non-stop worship of Bhagavan is present in
him. And for that reason, he is a साधु and deserves to be honoured with great respect.
अि मन् वसाये त काय च उ कारभजने संप े सित त य आचार ित मः व पवैक यम् इित न तावता
अनादरणीयः,
अनादरणीयः, अिप तु ब म त एव इ यथः - So when he has such firm resolution and the kind of
incessant
incessant worship which is the effect of that resolution, he should not be treated with disrespect
for his minor shortcomings in conduct. On the other hand, he is to be respected only is the gist.
सुदरु ाचार: - The आचार or conduct of brahmanas are adharma for others. In the same way, the
आचार of shudras is adharma for ा णs. Transgressing the rules of one’s own dharma is
दुराचार व. It is a defect. In the same way not following what is ordained to be followed and doing
what is prohibited is also दुराचार.
अिप चेत् – In the sloka the word चेत् is meaningful. The explanation given in bhashya is दुराचारोऽिप
भजते चेत्.
अन यभाक् – The meaning of this as per the context is one who has भजन only as the sole benefit.
So bhashya is भजनैक योजन:. So here it is not about देवता तर भजन.
त त जाितिवशेषे जातानां यः समाचार उपादेयः प रहरणीयः च; त माद् अितवृ ः अिप उ कारे ण माम् अन यभाक्
भजनैक योजनो भजते चेत्; साधुः एव सः – वै णवा ेसर एव स:, म त ः – ब म त ः, पूव ै ः सम इ यथः – What
is the nature of साधु व is to be understood. Bad conduct is ridiculed as ‘स धाहीनो अशुिच: िन यम्
अनह: सवकमसु’, ‘आचारहीनं न पुनि त वेदा:’, ‘आचार भवो धम:’ and so on. So आचार is very important – it
helps one to get rid of sins and aids in getting भगव ि . But if such Bhakti comes to one due to
the meritorious deeds done earlier and the grace of Lord, even if there is some lacuna in
following the rules of conduct, such a person should be highly regarded as he has Bhakti. If
there is no bhakti inspite of following all rules of conduct it is not of much use. Bhakti would lead
to such दृढिन य – about नारायणपर व etc.
So here the meaning of साधु व is वै णवा ेसर एव स:. Because of अन यभजन he is the foremost
among Vaishnavas - वै णवा ेसर. While the word साधु is told as साधव: ीणदोषा: यु:, नराणां
ीणपापानां कृ णे भि : जायते etc. The explanation is ब म त :. The sloka has साधुरेव स म त :
where स is included as upasarga with mantavya: as सम त : and the meaning becomes

ब म त :. – ब मान - He should be honoured with great respect. And he is equal to the devotees
told earlier. The अवधारण एव in साधुरेव gives meaning of सा य – so it is to be taken to mean
साधु रव. It is like िव णुरेव भू वा इमान् लोकान् अिभजयित (यजु. 2-1-3-16).
कु त एतत्? स यग् विसतो िह सः - यतः अ य वसायः सुसमीचीनः – How can one of proper conduct and
one with improper conduct be equal? How can one who has abundant means and one whose
means is very weak be equal? If there is no equality in the means, there should not be equality
in fruits also. The answer given is ‘स य विसतो िह स:’. The word िह indicates the reason why
there is equality. The reason why his firm resolution is very proper, for the same reason he
becomes equal and deserves to be honoured with respect.
The object of his resolution is the reason why his resolution is proper. The same is explained in
Bhashya as ‘ भगवान् िनिखलजगदेककारणभूतः परं नारायणः चराचरपितः अ म वामी मम गु ः मम सु द् मम
परमं भो यम् ‘.
भगवान् – By this word one who has उभयिल ग is known - which is अिखलहेय यनीक व and
क याणगुणैकतान व. The characteristics of Brahman ल ण - as told in shruti is told as
िनिखलजगदेककारणम्. And the सामा य श दs such as सत्, आकाश, योितस्, and others culminate in
the specific देवता िवशेष नारायण. And that is commented as परं नारायण:. This is decided based
on the shrutis प त िव या मे रम्, प त पतीनाम्, नारायण: परं . This shows that such a person has
पर व वसाय – firm understanding of who is Supreme. The word अ म वामी indicates सौल य
अ यवसाय. That is of the nature of firm resolution that ‘I am not outside of HIS vibhuti. Bhagavan
is gracing me who is subservient to HIM by HIMSELF’. मम गु : - HE is the most benevolent who

has given the right knowledge to me who is most ignorant. मम सु त् – Indicates he is a well
wisher inspite of knowing that I have committed great sins. मम परमभो यम् – Indicates the
understanding that Bhagavan has revealed HIMSELF who is without any blemish, an abode to
innumerable auspicious qualities, eternal, most blissful etc to me who was associated with
meager pleasures that were lowly, mixed with grief, impermanent etc.
The words गु :, सु त् indicate that HE is the means ( ापक) and भो यम् indicates HE is the ा य
goal.
इित सवः दु ापः अयं वसायः तेन कृ तः, - Swamy Deshika states that even among those who follow
आचार to the core, this kind of firm resolution is not seen. A gem stone is a gem only even if it is
lying outside while an ordinary stone is a stone even if it is lying in a gold mine. And this kind of
firm resolution comes after innumerable births – it is said ये ज मको टिभ: िस ा:. अनेक ज मसंसारिचते
पापसमु ये । ना ीणे जायते पुंसां गोिव दािभमुखी ि थित:. Janaka tells Shuka – ानं च वसाय ौ
पर ितपादकौ । वसायादृते नासादयित त परम्’ (भा.मो. 334-47).
त काय च अन य योजनं िनर तरं भजनं त य अि त, अतः साधुः एव; बु म त ः च – Mere वसाय of that kind
leads to अन य योजनभजन – that is the effect of such firm resolution. Bhashya is त काय च
अन य योजनं नोर तरं भजनं . भजने should be िनर तर and performed for the sake of doing it only. That
is only the prayojana for such devotees. In the sloka, भजते माम् अन यभाक् includes such वसाय –
दृढिन य. And विसत: in स य विसत: means भजन.
अि मन् वसाये त काय च उ कारभजने संप े सित त य आचार ित मः व पवैक यम् इित न तावता
अनादरणीयः, अिप तु ब म त एव इ यथः – Such devotees though having some lacuna in conduct
should not be looked at with disrespect. That would be a great sin – महापराध is the bhaava.
Sloka 9.31
ननु 'नािवरतो दु रता ाशा तो नासमािहतः । नाशा तमानसो वािप ानेनन
ै मा य
ु ात् ।।'
।।' (क
(क. उ. 1-2-24)
इ या द त
ु ःे आचार ित म उ रो रभजनो पि वाहं िन णि इित अ आह –
‘Not resting from doing bad deeds, one whose desire and anger have not quietened, not having
peace of mind, not winning over the mind, such a person cannot attain HIM through knowledge’
– as per such shruti vakyas, would not transgressing prescribed conduct block the way to
perfection of Upasana by blocking the continuous stream of upasana? That question is

answered in the following sloka.
What was told earlier that one who has very bad conduct but is involved in the worship of
Bhagavan with great love should be honoured with respect. Others may honour him but what
about fruition of upasana for such a person? The shrutis declare clearly that a person who has
not put a stop to bad conduct would not only be able to realize Paramatman but he will not be
able to continue Upasana. As said ‘पाप: ां नाशयित यमाणं पुन: पुन: । न : पापमेव पुनरारभते ि ज’
(भा.उ. 35-73). आचार or proper conduct is prescribed in order to get rid of sins which have
accumulated due to the obstructing रजस् and तमस्. So for a person who has दुराचार or bad
conduct Upasana itself will not be possible is the aspect that is answered now.
ि ं भवित धमा मा श छा त िनग छित ।
कौ तेय ितजानीिह न मे भ ः ण यित ।। 31 ||
(One who has such firm resolution as told earlier) ि ं Very soon धमा मा भवित will be able to
worship ME without any obstructions. श त् For ever शा त िनग छित gets rid of any bad conduct
that is opposed to attaining ME. कौ तेय Hey Arjuna, न मे भ : ण यित my Bhakta will not perish
ितजानीिह you take a vow to affirm this clear and loud.
मि य वका रत-
रत-अन य योजन-
योजन-म जनेन िवधूतपापतया एव समूलो मूिलतरज तमोगुणः ि ं धमा मा भवित - ि म्
एव िवरोिधरिहत-
िवरोिधरिहत-सप रकर-
रकर-म जनैकमना भवित । एवं पभजनम् एव िह 'धम य अ य परं तप ।' (9-
(9-3) इित उप मे
धमश दो दतम् । श छा त िनग छित । शा तीम् अपुनराव तन म ाि िवरो याचारिनवृ ग छित । कौ तेय वम्
एव अि मन् अथ ित ां कु - म ौ उप ा तो िवरो याचारिम ः अिप न न यित । अिप तु म ि माहा येन सव
िवरोिधजातं
िवरोिधजातं नाशिय वा शा त िवरोिधिनवृि म् अिधग य ि ं प रपूणभि ः भवित ।
मि य वका रत-
रत-अन य योजन-
योजन-म जनेन िवधूतपापतया एव समूलो मूिलतरज तमोगुणः ि ं धमा मा भवित - ि म्
एव िवरोिधरिहत-
िवरोिधरिहत-सप रकर-
रकर-म जनैकमना भवित – Through my worship prompted by excessive love
towards ME and performed without any other expectation having shaken off all sins and having
got the qualities of Rajas and Tamas eradicated with their roots, very soon he becomes one
having his mind only in my worship along with
with all accessories and without any obstacles.
एवं पभजनम् एव िह 'धम य अ य परं तप ।' (9-

(9-3) इित उप मे धमश दो दतम् – Is it not this kind of Bhajane
only that was told in the beginning with the word धम as in ‘Hey parantapa, in the aspect of this
Upasana’.
Upasana’.
श छा त िनग छित । शा तीम् अपुनराव तन म ाि िवरो याचारिनवृ ग छित – He gets rid of bad
conduct which is opposed to my attainment. And this destruction will be for ever and and such
bad conduct will not happen again.
कौ तेय वम् एव अि मन् अथ ित ां कु - म ौ उप ा तो िवरो याचारिम ः अिप न न यित – Hey Arjuna, in
this matter you only take a vow that one who has started to worship ME with such devotion will
not perish even though he has bad conduct that is opposed to attaining ME.
अिप तु म ि माहा येन सव िवरोिधजातं नाशिय वा शा त िवरोिधिनवृि म् अिधग य ि ं प रपूणभि ः भवित –
But on the other hand, due to the excellence of the devotion towards ME, having got all
obstructions destroyed he attains for ever destruction
destruction of obstructions and very soon becomes
one whose devotion is perfect.
When one who has bad conduct starts to worship Bhagavan dearly, all his sins will get
destroyed and so there will be no onstruction to Upasana is being told in Bhashya as ‘म जनेन
िवधूत पापतया’.
ि ं भवित धमा मा – To the doubt whether there will be delay in realizing fruits due to Bhajane
which has some lacuna, the answer is ि म् – very soon. The word धम in धमा मा indicates
अन यभजने and आ मा means mind. The same is told earlier as अन य मनस: (9-13) and later as
म मना भव (9-34). Another doubt can be - how can Bhajane remove the obstacles to its own
fruition. The answer is – the cause is भ युप म - starting of Bhakti and the fruit is प रपूणभजने -
perfection of bhajane. So this is proper only. Another doubt is – why not the word धम mean
वणा म धम here? Answer is – in any context, it is proper to understand an unqualified word with
respect to the subject matter of the prakarana. At the beginning of this chapter the word धम is
used to indicate the special subject matter of भजन. So the word धम in this context is to be taken
to mean अन यभजने only.
श त् शा त िनग छित – Eradication of conduct that is opposed to realization of Bhagavan is told in

this prakarana using the word शाि त. This eradication of obstructions is eternal and does not
happen again is the bhava. It is said शमाथ सवशा ािण िविहतािन मनीिषिभ: । स एव सवशा : य य शा तं
मन: सदा ॥.
ितजानीिह – This doe not just mean ‘know’. The upasarga ित is meaningful here. So it indicates
concluding and establishing firmly what is learnt. That is why Bhashya is वमेव अि म थ ित ां कु .
Krishna does not say ‘ ितजानािम’ but says ‘ ितजानीिह’ to Arjuna who is the listener. This is to
establish very firmly what is to be affirmed through a vow. And it is about what is being told
here. It is not about one who has attained perfection already because there is no doubt about
such a bhakta. So Bhashya is – म ौ उप ा त: िवरो याचारिम ोऽिप - ‘One who is involved in
Bhakti towards ME will not perish even though he is having very bad conduct opposed to
attaining ME’.
Here the greatness of Arjuna’s vow is also reminded. His ित े is said to be वीर ित े. In Bharata
it is said न देवा: न ग धवा: न असुरोरग-रा सा: उ साह ते अ यथाकतु ित ां स सािचन: - his vow is famous
and cannot be broken by devas, gandharvas, asuras etc. Lord Krishna is giving the entire world
surety here through Arjuna’s vow that one who has started to have Bhakti in Krishna will never
perish and even if he has some lacuna in following rules of conduct.
न मे भ : ण यित – The word भ : indicates here one who is starting to worship Bhagavan with
love. The word भ only is used even for one who is just starting bhakti. And because of the
power of Bhakti, all his obstacles will get destroyed and very soon he becomes one who has
perfected bhakti.
Bhakti’s important aspects are – that it has to be ि य व यान – meditation with utmost love, it has
to be िनर तर यान – should ne incessant and continuous, it has to be about Bhagavan’s असाधारण
द गुणs etc – meditation on HIS व प, प, गुण, िवभव etc. that is told as मि य वका रत-
अन य योजन-म जनेन, and भगवान् िनिखलजगदेककारणभूतः परं नारायणः चराचरपितः अ म वामी मम गु ः

मम सु द् मम परमं भो यम्. All these aspects are to be meditated upon with great love.
The greatness of Bhakti, even if it has just started, in destroying further obstructions is extolled.
And that is why one who has started भगव जन is to be honoured with respect even if there is
some वैक य in आचार. Swamy Deshika gives some examples, Prahlada who was well known as
उपमानमशेषाणां साधूनां य सदाऽभवत् (िव. 1-15-156) – was one time trying to fight against Bhagavan
but very soon he woke up and realized his mistake and then got the wonderful grace of
Bhagavan. Similarly ब धु who was known as पािप started chanting the sacred divine names
of Bhagavan, remembered his previous birth and with utter grief surrendered unto Bhagavan
and got liberated.
One who has bkahti very soon becomes धमा मा – dharma is – कृ णं धम सनातनम्, रामो िव हवान् धम:
- as told he will be thinking of Bhagavan only all the time.
Now Krishna tells Arjuna directly that Arjuna has that capability and that he should do Bhajane.
Sloka 32, 33
मां िह पाथ पाि य येऽिप युः पापयोनयः ।
ि यो वै या तथा शू ा तेऽिप याि त परां गितम् ।। 32 ||
क पुन ा णाः पु या भ ा राजषय तथा ।
अिन यमसुखं लोकिममं ा य भज व माम्

माम् ।। 33 ||
पाथ Hey Arjuna, ि यो वै या: तथा शू ा: women, vaishyas and shudras येऽिप whoever it may be
पापयोनय: यु: are having sinful birth मां पाि य having taken refuge in ME तेऽिप even they परां ग त
याि त attain supreme goal.
That being so, पु या: those of meritorious deeds भ ा: and devotees ा णा: who are Brahmanas
तथा राजषय: and in the same way Rajarshi’s क पुन: will attain supreme goal, is there a need to tell
it explicitly? अिन यम् इमं लोकं ा य You who have attained this world which is impermanent and
without any comfort मां भज व worship ME.
ि यो वै याः शू ाः च पापयोनयः अिप मां पाि य परां ग त याि त । क पुनः पु ययोनयो ा णाः राजषयः च
म ि म् आि ताः । अतः वं राज षः अि थरं ताप यािभहततया
यािभहततया असुखं च इमं लोकं ा य वतमानो मां भज व ।
ि यो वै याः शू ाः च पापयोनयः अिप मां पाि य परां ग त याि त । क पुनः पु ययोनयो ा णाः राजषयः च
म ि म् आि ताः - Women, vaishyas and shudras even though are having sinful birth, will attain
the supreme goal by taking refuge in ME. That being so is it needed to say that Brahmanas and
Rajarshis who are of virtuous birth will attain ME having bhakti in ME.
अतः वं राज षः अि थरं ताप यािभहततया असुखं च इमं लोकं ा य वतमानो मां भज व – So, you, who is a
Rajarshi and who have come to this world which is transcient and is without any sukha due to
being hit by the three-
three-fold afflictions, worship ME with love.
In the sloka अिप चेत् सुदरु ाचार: (9-30), the aspect of sins that are not permanent but come and go
was taught. Not being like that, those who are born itself in a lowly birth, they also by just taking
refuge in Bhagavan will attain the furits told earlier is told now. And for the same reason those
who are born in virtuous births and worship Bhagavan with love will also attain HIM and this is
understood and need not be told. These are explained in this sloka. So Krishna tells Arjuna that
he has a virtuous birth and that he should adopt the means without having any doubt about the
fruits.
That there is some obstruction to women, vaishyas and shudras from attaining the supreme
goal is told as पापयोनय:. To the doubt that how can a vaishya who is among the ैव णकs and has
अिधकार for ोपासना be included here, answer is that they do not have अिधकार for स याग.
By the word राज ष, it is indicated that Arjuna has the capability to perform Bhakti.
The word ा य indicates ा य वतमान:. So it does not mean that one should put efforts to attain
this world which is impermanent and then do Bhajana. It is not a िविध but अनुवाद. It means you
who have come to this world and are here now perform Bhajana. It is said that रमणीयचरणा:
रमणीयां योिनमाप ेरन् ा णयो न वा etc. कपूयचरणा: कपूयां योिनमाप ेरन् यो न वा सूकरयो न वा etc. So
you who have got a virtuous birth having done meritorious deeds, now do my bhajane is the
meaning. अिन य indicates that the nature of matter or कृ ित is always undergoing changes –
सततिव या is told for prakruti.
The word असुख is commented as ताप यािभहततया – three types of तापs आ दभौितक, आ ददैिवक and
आ याि मक etc. Even सांसा रकसुख is included as dukha only.
इमं लोकम् – Indicates अित ु व – that it is very meager.
So this way by showing again and again clearly the defects such as अिन य व, असुख व, ु व etc.
भजनवैमु य which is turning away from Bhajana is eliminated and one gets interested in Bhajana
and starts to worship Lord with love.
In this sloka, our Acharyas give additional explanations. One is that it is said that ि यो वै या: etc
to mainly highlight the merits of ा णs and राज षs. It is called निहिन दा याय – निह िन दा िन ं
िनि दतुं वतते अिप तु िनि दता दतरत् शंिसतुम.् The Purvapaksha that is told in our bhashyas is also
not to ridicule or show defects in other systems – that is not the main purpose but to highlight
the good qualities of our system. In the same way it is to be treated here.
Secondly, पापयोनयोऽिप is to be taken as separate group. पशु, पि , सरीसृप etc are told to be
पापयोिनs. So ि य:, वै या:, शू ा:, पापयोनय: there are four categories told. By this पापयोिन व is
eliminated for other categories. This is another way of explaining so as not to inflict पापयोिन व to
all.
====== additional points ==========
Thirdly, it is said in Taittiriya AraNyaka
ि य सती: । ता उ मे पुंस आ : । (1-41)
Bhatta Bhashkara Bhashya - ि य: एव अ ा एव सती: ता उ एव मे मम सादेन मि भूित ाने सित पुंस आ :
पावन वभावानेवाच ते म दृशोऽिप, नाहमेव ।
One who has the knowledge of the Real is called a Man even though such a person is by body-
structure a woman. One who does not have such knowledge is a woman even if bodily such a
person looks a male.
=============
Sloka 9.34
भि व पम् आह -
म मना भव म ो म ाजी मां नम कु ।
मामेवै यिस
यिस यु वैवमा मानं म परायणः ।। 34 ||
म : Having unsurpassable love in ME म मना भव become one who has fixed his mind in ME.
म ाजी Be performing sacrifices having ME only as object of worship. मां नम कु Pay obeisance to
ME. म परायण: With the knowledge that I am only the ultimate goal, एवम् आ मानं यु वा in this way
uniting your mind in ME माम् एव ए यिस you will attain ME only.
म मना भव - मिय सव रे रे िनिखलहेय यनीक क याणैकताने, सव ,े स यसंक पे, िनिखल-

िनिखल-जगदेककारणे, परि मन्
िण,
िण, पु षो मे, पु डरीकदलामलायता ,े व छनीलजीमूतसंकाशे, युगपदु दत-
दत- दनकरसह सदृशतेजिस,
िस,
लाव यामृतमहोदधौ,
महोदधौ, उदारपीवरचतुबाहौ,
ाहौ, अ यु वल-
वल-पीता बरे , अमल करीट-
करीट-मकरकु डल-
डल-हारके यूर-कटकभूिषते,
अपारका य-
य-सौशी य-
य-सौ दय-
दय-माधुय-गा भीय दाय-
दाय-वा स यजलधौ
यजलधौ,
जलधौ, अनालोिचत-
अनालोिचत-िवशेषाशेष-लोकशर ये सव वािमिन
तैलधारावद् अिव छे देन िनिव मना भव । तद् एव िविशनि - म ः - अ यथमि य वेन यु ो म मना भव इ यथः ।
पुनः अिप िविशनि – म ाजी – अनविधकाितशयि यमदनुभवका रत-
रत-म जनपरो भव । यजनं नाम प रपूणशेषवृि ः,
ः,
औपचा रक-
रक-सां प शका यवहा रका द-
द-सकलभोग दान पो िह यागः । यथा मदनुभवजिनत िनरविधकाितशय
ीितका रतम जनपरो भविस तथा म मना भव इ यु ं भवित । पुनः अिप तद् एव िविशनि - मां नम कु ,
अनविधकाितशयि य-
य-मदनुभवका रता यथ-
यथ-ि याशेषशेषवृ ौ अपयव यन् मिय अ तरा मिन अितमा वीभाव वसायं
कु । म परायणः - अहम् एव परम् अयनं य य असौ म परायणः,

परायणः, मया िवना आ मधारणासंभावनया मदा य इ यथः ।
एवम् आ मानं यु वा म परायणः वम् एवम् अनविधकाितशय ी या मदनुभवसमथ मनः ा य माम् एव ए यिस
यिस ।
आ मश दो िह अ मनोिवषयः । एवं पेण मनसा मां या वा माम् अनुभय
ू माम् इ वा मां नम कृ य म परायणो माम्
एव ा यिस इ यथः । तद् एवं लौ ककािन शरीरधारणाथािन वै दकािन च िन यनैिमि कािन कमािण म ीतये
म छे षतैकरसो मया एव का रत इित कु वन् सततं म क तन-
तन-यतन-
यतन-नम कारा दकान् ी या कु वाणो मि या यं
िनिखलजगत् म छे षतैकरसम् इित च अनुसद
ं धानः,
धानः, अ यथि यम गुणगणं च अनुसध
ं ाय अहरहः उ ल णम् इदम्
उपासनम् उपाददानो माम् एव ा यिस ।
म मना भव - मिय सव रे रे िनिखलहेय यनीक क याणैकताने, सव ,े स यसंक पे, िनिखल-

िनिखल-जगदेककारणे, परि मन्
िण,
िण, पु षो मे, पु डरीकदलामलायता ,े व छनीलजीमूतसंकाशे, युगपदु दत-
दत- दनकरसह सदृशतेजिस,
िस, - means
‘be one whose mind is firmly fixed in ME who is the Overlord of all Lords, has a nature
nature opposed
to evil and an abode to only all the auspicious qualities, omniscient, of True Will, the sole cause
eye
of the entire world, Supreme Brahman, Purushottama, one who has pure and broad ey es like
the petals of a Lotus, has the hue of clear dark clouds,
clouds, has the brilliance similar to that of a
thousand suns arisen at a time,
लाव यामृतमहोदधौ,
महोदधौ, उदारपीवरचतुबाहौ,
ाहौ, अ यु वल-
वल-पीता बरे , अमल करीट-
करीट-मकरकु डल-
डल-हारके यूर-कटकभूिषते,
अपारका य-
य-सौशी य-
य-सौ दय-
दय-माधुय-गा भीय दाय-
दाय-वा स यजलधौ,
यजलधौ, – who is a great
great ocean of nectar called
Lavanya, has four long and strong arms, who adorns the most beautiful Pitambara, is bedecked
with spotless crown, ear-
ear-rings of the design of crocodile, garland, arm-
arm-band, hand rings, who is
an ocean of unlimited qualities such as compassion,
compassion, sausheelya, beauty, sweetness,
grandeaur, benevolence, motherly love,
अनालोिचत-
अनालोिचत-िवशेषाशेष-लोकशर ये सव वािमिन तैलधारावद् अिव छे देन िनिव मना भव - म मनाभव - who is the
refuge of all the people of the world with no expectation of any specific
specific qualification,
qualification, who is the
Lord of all, fix your mind on HIM without break just like the continuous unbroken flow of oil.
तद् एव िविशनि - म ः अ यथमि य वेन यु ो म मना भव इ यथः । पुनः अिप िविशनि - म ाजी
अनविधकाितशयि यमदनुभवका रतम जनपरो भव - That only is again qualified – म : - means being
filled with Love whose depth is beyond words towards ME म मनाभव means be one whose mind
is fixed in ME. Again he explains qualifying the same further. म ाजी – means be devoted to my
worship which as an
an effect of the experience of ME which has unlimited excellence.
यजनं नाम प रपूणशेषवृि ः,

ः, औपचा रकसां प शका यवहा रका दसकलभोग दान पो िह यागः - यजन means
observing complete subservience. याग is of the form of offering all kinds of bhoga - enjoyments
enjoyments
consisting of औपचा रक which is अ य,

य, पा , आचमनीय etc, सां प शक which is अिभषॆक, पु पाचन,
पाचन, ग ध
etc, and आ यवहा रक which is िनवेदन,
न, ता बूल etc. to Bhagavan.
यथा मदनुभवजिनतिनरविधकाितशय ीितका रतम जनपरो भविस तथा म मना भव इ यु ं भवित - The
The gist of
what is told so far is ‘Be one who has fixed your mind in ME in such a way that you get engaged
in my worship which is the effect of unsurpassable love out of experiencing ME’.
पुनः अिप तद् एव िविशनि - मां नम कु , अनविधकाितशयि य-

य-मदनुभवका रता
रता यथ-
यथ-ि याशेषशेषवृ ौ अपयव यन्
मिय अ तरा मिन अितमा वीभाव वसायं कु - Again the same is further qualified. मां नम कु – means
not stopping at engaging in MY subservience which is incomparably dear and is an effect of

experiencing ME the excellence of which is unsurpassably dear, practice utmost humility
towards ME who is the inner self.
म परायणः - अहम् एव परम् अयनं य य असौ म परायणः,

परायणः, मया िवना आ मधारणासंभावनया मदा य इ यथः । एवम्
आ मानं यु वा म परायणः वम् एवम् अनविधकाितशय ी या मदनुभवसमथ मनः ा य माम् एव ए यिस म परायण:
परायण: -
means one for whom I am the Supreme Goal to be attained, means one who has taken refuge
in ME only as it is impossible for such a devote to even support self without ME. Thus you, who
have fixed your
your mind in ME, have ME as your Supreme Goal, will obtain the mind capable of
experiencing ME with utmost love as told earlier.
आ मश दो िह अ मनोिवषयः । एवं पेण मनसा मां या वा माम् अनुभय

ू माम् इ वा मां नम कृ य म परायणो माम्
एव ा यिस इ यथः
यथः - Here the word आ म means mind. Meditating on ME with such a mind,
experiencing ME, worshiping ME only, prostrating to ME, having ME as the Supreme Goal to be
attained, you will attain ME only is the meaning.
तद् एवं लौ ककािन शरीरधारणाथािन वै दकािन च िन यनैिमि कािन कमािण म ीतये म छेषतैकरसो मया एव का रत
इित कु वन् सततं म क तन-
तन-यतन-
यतन-नम कारा दकान् ी या कु वाणो मि या यं िनिखलजगत् म छेषतैकरसम् इित च
अनुसद
ं धानः,
धानः, अ यथि यम गुणगणं च अनुसध
ं ाय अहरहः उ ल णम् इदम् उपासनम् उपाददानो माम् एव ा यिस -
With a firm understanding that the wordly acts needed to support the body and the Vedic daily
and occasional obligatory duties are being performed only to please ME, are being done by ME
only, and thinking that observing subservience
subservience to ME comprises of all kinds of joy, being
engaged always in chanting my hole names, performing duties useful to my worship, prostrating
to ME and doing all these with utmost love, thinking that the entire world which is ruled over by
ME finds joy in being

being subservient to ME only, contemplating on the groups of MY auspicious
upasanaa
qualities which are most dear, if you perform this upasan aa having the characteristics told so far
every single day, you will attain ME only.
मिय सव रे रे etc. – The word मत् in म मनाभव – indicates the व प, प, गुण etc of Paramatman
who is told as उपा य or object of meditation in all िव ाs. That उपा य व प is explained starting
with सव रे रे in bhashya.
सव रे रे – Shvetashvatara upanishat says तमी राणां परमं महे रं तं देवतानां परमं च दैवतम् ( े. 6-7),
Mahanarayana न त येशे क न (महा.). That is indicated by this word – HE is the Supreme Ruler of
all. Even Brahma, Rudra and others cannot give moksha. There is not much use in serving
those who are not capable. For a Jivatma, purity comes from the knowledge of Ishvara or
Parabrahman – े य ई र ानात् िवशुि : परमा मता (या. मृ. 3-34) it is said.
िनिखलहेय यनीके …एकताने – That which can be subjected to defects and which is devoid of good
qualities is not suitable for enjoyment. So they are all eliminated by these attributes. The object
of सगुण and िनगुण ुितs is well established and so Paramatman’s उभयिल ग व becomes
established. The meaning of िनगुणवा यs is that Paramatman’s essential nature is opposed to all
that is evil. HE is also one who can make others get rid of all evil and HIS nature is most
enjoyable and so Paramatman is only उपा य or the object of meditation.
सव े स यस क पे – These qualities are useful for bestowing मो . Because Paramatman is an

abode to unlimited groups of auspicious qualities, the sole cause of this Universe and also one
who gives moksha, HE is only येय or to be meditated upon. The question is asked in Upanishat
क येय:, and it gives the answer as कारणं तु येय:.
Shruti says य: सव : सविवत् (मु. 1-1-9), स यकाम: स यस क प: (छा. 8-7-7) etc. There is nothing that
HE does not know while eliminating all evil of those who take refuge in HIM. And HE does not
need anything else. HE is all knowing and also knows all modes. HE is of True Will etc.
िनिखल-जगदेक-कारण: - The word िनिखल indicates that HE is the cause of अ and others and
also for , and others. Shruti starts with यतो वा इमािन भूतािन जाय ते and ends with
ति िज ास व.
परि मन् िण पु षो मे – By this all other views such as िनगुणवाद etc are refuted. It also shows
that words used in general sense and words denoting specific object are indicating the same
object which is Paramatman. By this the characteristics of सवा मक व and सविवल ण व –
Parabrahman is Paramatma or sarvatmaka and Purushottama is उ म: पु ष व य: - sarva

vilakshana – both these attributes qualify the same object is indicated here. This reminds of
नारायणानुवाक and पु षसू which is found in all branches of Vedas (सवशाखा दप ठत) and also
established the िविश व प or qualified nature of Paramatman.
पु डरीकदलामलायता े – From here the द म गलिव ह or the divine auspicious form of Bhagavan
and HIS divine qualities are told. It is as per shruti vakyas such as त य यथा क यासं
पु डरीकमेवमि णी (छा. 1-6-7) etc. व छ-नीलजीमूतसंकाशे, नीलतोयदम य था (महा) and others are
reminded by this.
युगपदु दत दनकर सह सदृश तेजिस – This explains the meanings of shruti vakyas – तमेव भा तमनुभाित
सवम् (मु. 2-1-10), दिव सूय सह य (गी. 11-12) etc. The word युगपत् indicates the abundance of his
brilliance and that it cannot be seen by those opposed to him.
लाव यामृतमहोदधौ – The aspects of अनुकूलभो य व and आकषक व are told. Most favourable for
enjoyment, most attractive. लाव य is that collective beauty which is most joyful to the eyes. This
is as what is told लोचनैरनुज मु ते तमादृि पथा पुन: । मनोिभरनुज मु कृ णं ीितसमि वता: ॥ अतृ मनसामेवं
तेषां के शवदशने । ि म् अ तदधे शौ र: च ुषां ि यदशन: (भा.सभा. 2-26), अमॄत येव नातृ यन् े माणा जनादनम्,
निह त मा मन: कि त् च ुषी वा नरो मात् । नर श ो यपा ु ं अित ा तेऽिप राघवे ॥ (रा.अ. 17-15) etc.
उदार पीवर चतुबाहौ – HIS आजानुबा व indicates HIS benevolence and the aspect of bestowing all
desires. चतुभुज indicates Krishna’s पर प. This generally indicates all HIS incarnations. It is as
said – भुजै तु भ: समुपेतम् एत प
ू ं िविश ं दिव संि थतं च । भूमौ गतं पूजयता मेयं सदा िह ति मि वसािम देवा:
(भा.मौ. 5-34).
अ यु वलपीता बरे – As said in shruti महारजनं वास: - the well known aspect of HE having पीता बर is
told by this.
करीट मकर कु डल…भूिषते - The entire group of divine ornaments adorning all parts of HIS divine
auspicious form from िशरस् to पाद are indicated by these. This is told to be meditated upon thus –
येय सदा सिवतृम डल म यवत नारायण: सरिसजासन सि िव : । के यूरवान् मकरकु डलवान् करीटी हारी
िहर मयवपु: धृतश खच :. When Krishna was born, Devaki and Vasudeva saw HIM thus – तम भुतं
बालकम् अ बुजे णं चतुभुजं श खगदायुदायुधम् । महाहके यूर करीट कु डल ि वषाप र व सह कु तलम् ।
ीव सल मं गलशोिभकौ तुभं पीता बरं सा पयोदसौभगं । उ ामका य गद क कणा दिभ: िवरोचमानं वसुदेव ऐ त ।
अपारका य … शर ये – HIS nature and qualities which makes it possible for us to approach HIM
for protection are explained here.
सवलोकशर याय – It is as said िवभीषणो वा सु ीव य द वा रावण: वयम्, िम भावेन सं ा ं न यजेयं कथ न,
दोषो य िप त य यात् सतामेतत् अग हतम् and so on. HE protects all those who surrender unto HIM
without seeing anything specific in them.
सव वािमिन – HE is the Lord of all. So if anyone takes refuge in HIM, Paramatman feels HE is
only benefited by that. कृ ण य िह कृ ते भूतिमदं िव ं चराचरम् (भा. सभा. 42-23) it is said. Shruti says –
hiranya garbha sukta.
तैलधारावदिव छे देन िनिव मना: - This indicates that one should meditate upon HIM without break as
told in shrutis िन द यािसत : (बृ. 4-5-6), यायीत (मु. 2-2-6), ुवा मृित: (छा. 7-26-2), आवृि रसकृ दुपदेशात्
( . 4-1-1) etc. So the word मनस् here means the special function of the mind called meditation -
यान. It is going to be told as म येव मन आ व (गी.12-8). Here मामेवै यिस shows the अवधारण in सा य
what is to be attained. In the same way it is implied that अवधारण exists in साधन also which is
यान. So that is commented as तैलधारावत् अिव छे दन
े .
यजनं नाम प रपूणशेषवृि : - The word यजन here indicates worship which is a unique characteristic of
Bhakti and the mode of worship as told in shastras because in this context भि व प is being
established. So यजन is प रपूणशेषवृि : - शेषवृि means कै कय. This is as summarized in shloka प ं

पु पं etc and detailed in भगव छा . So the word यजन is not meaning दशपूणमास and other yagas
here. As per यज देवपूजायाम् it indicates परमपु षाराधन. याग is told as देवतामु य याग:. The
detailed mode of worship of Bhagavan told in Agamas etc is meant by यजन here.
The karma-kaanda of the Vedaas establishes the aaraadhana svaroopa of Bhagavaan. The
jnyaana-kaanda, uttara kaanda establishes the Bhagavat svaroopa. Shrutis completely

establish the Bhagavat aaraadhana svaroopa and Bhagavat svaroopa.
The Bhashya पुनरिप for all these aspects indicates that everything told here is about the same
object of worship and not to be taken independent of each other or with respect to something
else.
औपचा रक – These are नीराजन, अ य, पा , आचमनीय etc.
सां प शक – Offering garland, sandal paste etc.
आ यवहा रक – Offering food – िनवेदन and others.
शेषवृ ौ अपयव यन् – Now that which is beyond what was told earlier is being explained and so
bhashya says ‘not stopping at kainkarya’.
मिय अ य तम्-अितमा - वीभाव- वसायम् कु – The word अ य तम् indicates that दा य is व प ा by

our nature we are subservient. अितमा म् indicates such subservience which is present by very
nature is incomparably joyful. The meaning of नम कार is ि िवध णाम and as per dhatu णमु
वीभावे it is explained. The word वसाय in bhashya indicates it is ानिवशेष – one should
contemplate such that I am very lowly etc. The word नम: is explained as े ावत: वृि या
वीभावाि मका वत: । उ कृ ं परमु य त म: प रक यते ॥ (अिह. 52-10).
म परायण: - The word पर is commented as अहमेव based on श द वार य – it indicates Bhagavan

Krishna naturally. The result of it is taking refuge in HIM as otherwise it is not possible to even
sustain self. This is परमका ा of Bhakti - the supreme state of Bhakti. This is the state which
exists at the moment just before attainment of Bhagavan.
आ मानं यु वा – The proper meaning of these two words is explained as मदनुभव समथ मन: ा य.
The meaning of म मना भव is indicated by एवं आ मानं यु वा as told in bhashya आ म श दो
मनोिवषय:.
तद् एवं लौ ककािन शरीरधारणाथािन वै दकािन च िन यनैिमि कािन कमािण म ीतये म छेषतैकरसो मया एव का रत
इित कु वन् सततं म क तन-यतन-नम कारा दकान् ी या कु वाणो मि या यं िनिखलजगत् म छेषतैकरसम् इित च
अनुसंदधानः, अ यथि यम गुणगणं च अनुसंधाय अहरहः उ ल णम् इदम् उपासनम् उपाददानो माम् एव ा यिस –
The main teaching of this chapter which is भि व प is summarized along with its accessories
and fruit etc. clearly in this part of the bhashya. The meaning of तत् in तदेवम् is त मात्. Because
you are caught in this संसार which is filled with grief and I being endowed with the qualities of
पर व, and सौल य, am the one who can uplift you from this ocean of grief and that the means is
very easy to adopt – all these are implied in त मात्.
एवम् – means in the way told here.
लौ ककािन शरीरधारणाथािन वै दकािन च िन यनैिमि कािन कमािण – As told earlier य करोिष यद ािस य ुहोिष
etc.
मि या यं िनिखलजगत् – As told मया ततिमदं सवम् etc.
अ यथि यम गुणगणं – The unique and divine qualities told through समोऽहं सवभूतेष,ु प ं पु पं फलं तोयं
and others.
म गुणगणं च अनुसंधाय अहरहः उ ल णम् इदम् उपासनम् – How can one achieve Bhakti is told as
through contemplation of Bhagavan’s divine auspicious qualities with great love. The word
अहरह: indicates म मना भव etc. This is also as per brahma sutras आ याणत् त ािप िह दृ म् (4-1-12),
आवृि रसकृ दुपदेशात् etc.
उ ल णम् इदम् उपासनम् उपाददान: – The characteristics of Bhakti or Upasana told above – it
motivates the devotee to engage in नम कार etc which are वयं योजन and takes a devotee to a
state where he has Bhagavan alone as the support – that upasana which is िनरितशय ीित प – of
the form of unsurpassable love towards Bhagavan – engaging in such upasana is the bhaava.
त स दित ीम गव ीतासु उपिनष सु िव ायां योगशा े ीकृ णाजुनसंवादे राजिव ाराजगु योगो नाम
नवमोऽ यायः

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Swamy Desikan’s

Annotated Commentary in English By

Sri Oppiliappan Koil V. Sadagopan Swamy for releasing this

Srimad Ramanuja Gita Bhashyam – 9th Chapter

(Explanations from Tatparya Chandrika of Swamy Deshikan)

the greatness or eminence of Paramapurusha,

इदं तु ते गु तमं व या यनसूयवे ।

ानं िव ानसिहतं य ा वा मो यसेऽशुभात् ।। 1 ||

इदं तु ते गु तमं, भि पम्

वमाहा यं मनु य वे पर वं च महा मनाम् । िवशेषो नवमे योगो भि प: क तत: ॥ गी.सं. 13 ||

The main teaching of this chapter is nature of Upasana.

these are meant by the word गु तमम्.

this only’. That is explained wonderfully in Bhashya. It is मि षयम्, सकलेतरिवसजातीयम्,

राजिव ा राजगु ं पिव िमदमु मम् ।

राजिव ा - िव ानां राजा,

protecting mysteries and so it is the mystery owned by them.

य ावगमम् - अवग यते इित अवगमो िवषयः,

अथािप ध य - धमाद् अनपेत,ं धम वं िह िनः य

व पेण एव अ यथि य वेन तदानीम् एव म शनापादनतया च वयं िनः य

progresses with love and cultimates in Love.

अवग यते इत् अवगमो िवषय: ।

another फल which is मो . The meaning of धम व is िन: ेयससाधन व.

अ ा य मां िनवत ते मृ युसंसारव मिन ।। 3 ||

िनतरां वत ते । अहो! महद् इदम् आ यम् इ यथः ।

शृणु तावत् ा यभूत य मम अिच य मिहमानम् –

मया ततिमदं सव जगद मू तना ।

न च म थािन भूतािन प य मे योगमै रम् ।

भूतभृ च भूत थो ममा मा भूतभावनः ।। 5 ||

िनयमनाथ च शेिष वेन ा म् इ यथ:

ाि ा । ततो म थािन सव भूतािन – सवािण भूतािन मिय अ तयािमिण ि थतािन । त व

यथा अ तयािम ा णे ‘य: पृिथ ां ित न्…यं पृिथवी न वेद (बृ. 3-

for existence and being controlled

‘न चाहं ते ववि थत:’

my existence, from them I have no help for existence.

प य मम ऐ रं योगम् - अ य कु िचद् असंभावनीयं मदसाधारणम् आ य योगं प य – See my yoga of

The teachings here are explanations of what is told in shrutis.

– idam sarvam brahma khalu

world’s ि थित and वृि are under HIS control.

प य मम ऐ रं योगम् - अ य कु िचद् असंभावनीयं मदसाधारणम् आ य योगं प य – The word ऐ रम् indicates

सव य अ य वसंक पाय ि थित वृि वे िनदशनम् आह-

explained in detail in bhashya.

यथाकाशि थतो िन यं वायुः सव गो महान् ।

तथा सवािण भूतािन म थानी युपधारय ।। 6 ||

are established in ME, उपधारय know thus.

for anyone else.

िु तः अिप - 'एत य वा अ र य शासने गा ग सूयाच मसौ िवधृतौ ित तः'

Bhagavan Vishnu only.

माया: - The word Maayaa means wonderful acts.

अ र य शासने – The word शासन indicates HIS स क पिवशेष.

भीषा means out of fear – भयात्.

सवभूतािन कौ तेय कृ त याि त मािमकाम् ।

क प ये पुन तािन क पादौ िवसृजा यहम् ।। 7 ||

थावरज गमा मकािन सवािण भूतािन,

थावरज गमा मकािन सवािण भूतािन,

यथा आह मनुः - 'आसी ददं तमोभूतम्' (मनु

िु तरिप - 'य या ं शरीरम्' (सु

चतुमुखावसानसमये is अि तम- दवस-अवसानसमये – It can also be taken as end of all kalpas or क प

and thru his own willing.

The slokas are quoted here:

तत: वय भूभगवान् अ ो यि दम् । महा भूता द वृ ौजा: ादुरासीत् तमोनुद: ॥