Gita according to Gandhi (Ch.IX)

This discourse reveals the glory of devotion.

The Lord Said:

1. I will now declare to thee, who art uncensorious, this mysterious knowledge, together with discriminative knowledge, knowing which thou shalt be released from ill.

2. This is the king of sciences, the king of mysteries, pure and sovereign, capable of direct comprehension, the essence of dharma, easy to practice, changeless.

3. Men who have no faith in this doctrine, O Parantapa, far from coming to Me, return repeatedly to the path of this world of death.

4. By Me, unmanifest in form, this whole world is pervaded; all beings are in Me, I am not in them.

5. And yet those beings are not in Me. That indeed is My unique power as Lord! Sustainer of all beings, I am not in them; My Self brings them into existence.

The sovereign power of God lies in this mystery, this miracle, that all beings are in Him and yet not in Him, He in them and yet not in them. This is the description of God in the language of mortal man. Indeed He soothes man by revealing to him all His aspects by using all kinds of paradoxes. All beings are in him inasmuch as all creation is His; but as He transcends it all, as He really is not the author of it all, it may be said with equal truth that the beings are not in Him. He really is in all His true devotees, He is not, according to them, in those who deny Him. What is this if not a mystery, a miracle of God?

6. As the mighty wind, moving everywhere, is ever contained in ether, even so know that all beings are contained in Me.

7. All beings, O Kaunteya, merge into my prakriti, at the end of a kalpa, and I send them forth again when a kalpa begins.

8. Resorting to my prakriti, I send forth again and again this multitude of beings, powerless under the sway of prakriti.

9. But all this activity, O Dhananjaya, does not bind Me, seated as one indifferent, unattached to it.

10. With me as Presiding Witness, prakriti gives birth to all that moves and does not move; and because of this, O Kaunteya, the wheel of the world keeps going.

11. Not knowing My transcendent nature as the sovereign Lord of all beings, fools condemn Me incarnated as man.

For they deny the existence of God and do not recognize the Director in the human body.

12. Vain are the hopes, actions and knowledge of those witless ones who have resorted to the delusive nature of monsters and devils.

13. But those great souls who resort to the divine nature, O Partha, know Me as the Imperishable Source of all beings and worship Me with an undivided mind.

14. Always declaring My glory, striving in steadfast faith, they do Me devout homage; ever attached to Me, they worship Me.

15. Yet others, with knowledge-sacrifice, worship Me, who am to be seen everywhere, as one, as different or as many.

16. I am the sacrificial vow; I am the sacrifice; I the ancestral oblation; I the herb; I the sacred text; I the clarified butter; I the fire; I the burnt offering.

17. Of this universe I am the Father, Mother, Creator, Grandsire: I am what is to be known, the sacred syllable AUM; the rig, the Saman and the Yajus;

18. I am the Goal, the Sustainer, the Lord, the Witness, the Abode, the Refuge, the Friend; the Origin, the End the Preservation, the Treasurehouse, the Imperishable Seed.

19. I give heat; I hold back and pour forth rain; I am deathlessness and also death. O Arjuna, Being and not-Being as well.

20. Followers of the three Vedas, who drink the soma juice and are purged of sin, worship Me with sacrifice and pray for going to heaven; they reach the holy world of the gods and enjoy in heaven the divine joys of the gods.

The reference is to the sacrificial ceremonies and rites in vogue in the days of the Gita. We cannot definitely say what they were like nor what the soma juice exactly was.

21. They enjoy the vast world of heaven, and their merit spent, they enter the world of the mortals; thus those who, following the Vedic law, long for the fruit of their action earn but the round of birth and death.

22. As for those who worship Me, thinking on Me alone and nothing else, ever attached to Me, I bear the burden of getting them what they need.

There are thus three unmistakable marks of a true yogi or bhakta—even-mindedness, skill in action, undivided devotion. These three must be completely harmonized in a yogi. Without devotion there is no even-mindedness, without even-mindedness no devotion, and without skill in action devotion and even-minded might well be a pretense.

23. Even those who, devoted to other gods, worship them in full faith, even they, O Kaunteya, worship none but Me, though not according to the rule.

‘Not according to the rule' means not knowing Me as the Impersonal and the Absolute.

24. For I am the Acceptor and the Director of all sacrifices; but not recognizing Me as I am, they go astray.

25. Those who worship the gods go to the gods; those who worship the manes go to the manes; those who worship the spirits go to the spirits; but those who worship Me come to Me.

26. Any offering of leaf, flower, fruit or water, made to Me in devotion, by an earnest soul, I lovingly accept.

That is to say, it is the Lord in every being whom we serve with devotion who accepts the service.

27. Whatever thou doest, whatever thou eatest, whatever thou offerest as sacrifice or gift, whatever austerity thou dost perform, O kaunteya, dedicate all to Me.

28. So doing thou shalt be released from the bondage of action, yielding good and evil fruit; having accomplished both renunciation and performance, thou shalt be released (from birth and death) and come unto Me.

29. I am the same to all beings; with Me there is non disfavoured, none favoured; but those who worship Me with devotion are in Me and I in them.

30. A sinner, howsoever great, if he turns to Me with undivided devotion, must indeed be counted a saint; for he has a settled resolve.

The undivided devotion subdues both his passions and his evil deeds.

31. For soon he becomes righteous and wins everlasting peace; know for a certainty, O kaunteya, that my bhakta never perishes.

32. For finding refuge in Me, even those who though are born of the womb of sin, women, vaishyas, and shudras too, reach the supreme goal.

33. How much more then, the pure brahmanas and seer-kings who are my devotees? Do thou worship Me, therefore, since thou hast come to this fleeting and joyless world.

34. On Me fix thy mind, to Me bring thy devotion, to Me offer thy sacrifice, to Me make thy obeisance; thus having attached thyself to Me and made Me thy end and aim, to Me indeed shalt thou come.

Thus ends the ninth discourse entitled ‘Rajavidya-rajaguhya Yoga' in the converse of Lord Krishna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishad called the Bhagawadgita.