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The original Sanskrit verses and
(word for word translated) of the
Mahâbhârata, Bhîshma Parva ch. 23-40.

with comments taken from the writings of





'Naasti Lobha Samo Vyaadhih
Naasti Krodha Samo Ripuh:
Naasti Daaridryavat Dukham
Naasti Jnaana Samo Sukham'

There is no disease like greed,
No enemy like anger,
No sorrow greater than poverty,
No happiness equal to wisdom.


1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b


Chapter 9
The Yoga of Confidentiality
'On the confidential of knowledge'
Râja Vidya Râja Guhya Yoga  



       The ninth chapter of the Bhagavad Gîtâ is of paramount importance. It deals with the râja vidya (sovereign knowledge) and the râja guhya (sovereign secret). It is concerned with occult experience and the esoteric mysteries of the human soul. This chapter is in the middle of the Gîtâ and is like a beautiful bouquet that links the two halves of a gorgeous garland of fragrant flowers that the various other chapters in the Bhagavad Gîtâ are. And in this central chapter is contained the supreme knowledge of the âtmâ. - Summer Showers in Brindavan 1979, p. 140-1.



     " Listen to this chapter sung! "
[slokas 26 to 31]

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Verse 1.

s'rî-bhagavân uvâca
idam tu te guhyatamam
pravakshyâmy anasûyave
jñânam vijñâna-sahitam
yaj jñâtvâ mokshyase 's'ubhât

s'rî-bhagavân uvâca -- the Supreme Personality of Godhead said; idam -- this; tu -- but; te -- unto you; guhya-tamam -- the most confidential; pravakshyâmi -- I am speaking; anasûyave -- to the nonenvious; jñânam -- knowledge; vijñâna -- realized knowledge; sahitam -- with; yat -- which; jñâtvâ -- knowing; mokshyase -- you will be released; as'ubhât -- from this miserable material existence.

      Krishna speaks of Arjuna as anasûya, "envy-less." What a great compliment! Therefore, He proposed to teach him the mysteries of spiritual discipline. - Sathya Sai Speaks IV, p. 101.

      Anasûya or the absence of envy (not spiteful), jealousy and malice, is a prerequisite for gaining an intimate, immediate and personal experience of the omnipresent reality of divinity. Every spiritual aspirant must necessarily cultivate the quality of anasûya. It is a divine characteristic, which makes a man's personality pure and pellucid.
Asûya or chronic jealousy (indignation, especially at the merits or the happiness of another) is the source of all mental and physical ailments in this world. In order to acquire mental equipoise and inner tranquility, man should make his heart pure by purging his mind of this psychological mania called jealousy. Man must first humanize himself before attempting to divinize himself. To feel jealous of others even in trivial matters suppresses the humanitarian instincts of a person. Men, today, waste all their time and energy in blaming others without realizing that to search for and find faults in others is the most grievous and ghastly sin. Arjuna was completely free from the deadly qualities of envy, jealousy and malice. That is why he acquired the appellation of anasûya and deserved the nectarine message of the Bhagavad Gîtâ from Krishna.
- Summer Showers in Brindavan 1979, p. 140

 Verse 2.

râja-vidyâ râja-guhyam
pavitram idam uttamam
pratyakshâvagamam dharmyam
su-sukham kartum avyayam

râja-vidyâ -- the king of education; râja-guhyam -- the king of confidential knowledge; pavitram -- the purest; idam -- this; uttamam -- transcendental; pratyaksha -- by direct experience; avagamam -- understood; dharmyam -- the principle of religion; su-sukham -- very happy; kartum -- to execute; avyayam -- everlasting.

      ...The knowledge that you yourself experience; that alone can help you to be free. The teacher can be of some help in the process; but he can not show you your real self. You have to visualize it yourself; besides, you have to be free from vices like envy. Then only can you be called a purna jñâni, one who has attained full jñâna. He who has faith in this jñâna, who is devoted in acquiring it, and who is full of yearning to earn it, only such a person can realize Me. - Gîtâ Vahini, p. 153

Verse 3.

as'raddadhânâh purushâ
dharmasyâsya parantapa
aprâpya mâm nivartante

as'raddadhânâh -- those who are faithless; purushâh -- such persons; dharmasya -- toward the process of religion; asya -- this; parantapa -- o killer of the enemies; aprâpya -- without obtaining; mâm -- Me; nivartante -- come back; mrityu -- of death; samsâra -- in material existence; vartmani -- on the path.

      He must be free from envy; besides, he must be earnest, steeped in sr'addhâ (belief; finding sympathy to engage in the sphere of devotional service; trust). Earnestness is essential even for the performance of the smallest act by man. Not man alone, but bird and beast, worm and virus, all have to be earnest to succeed. When you have no earnestness or sr'addhâ in the act, you cannot gather the fruit. - Gîtâ Vahini, p. 153 - 112

Verse 4.

mayâ tatam idam sarvam
jagad avyakta-mûrtinâ
mat-sthâni sarva-bhûtâni
na câham teshv avasthitah

mayâ -- by Me; tatam -- pervaded; idam -- this; sarvam -- all; jagat -- cosmic manifestation; avyakta-mûrtinâ -- by the unmanifested form; mat-sthâni -- in Me; sarva-bhûtâni -- all living entities; na -- not; ca -- also; aham -- I; teshu -- in them; avasthitah -- situated.

      See God in the stone; do not change God into stone. That is the vision that is highly desirable. The stone must be visualized as divine, suffused with God; which it really is. - Gîtâ Vahini, p. 163-4

Verse 5.

na ca mat-sthâni bhûtâni
pas'ya me yogam ais'varam
bhûta-bhrin na ca bhûta-stho
mamâtmâ bhûta-bhâvanah

na -- never; ca -- also; mat-sthâni -- situated in Me; bhûtâni -- all creation; pas'ya- just see; me -- My; yogam ais'varam -- inconceivable mystic power; bhûta-bhrit -- the maintainer of all living entities; na -- never; ca -- also; bhûta-sthah -- in the cosmic manifestation; mama -- My; âtmâ -- Self; bhûta-bhâvanah -- the source of all manifestations.

      Bhûta-bhrin means the bearer, supporter and sustainer of the myriad of living creatures. Bhûta-stho implies that He dwells in all creatures. In other words, God is the creator, sustainer and redeemer of all creatures and dwells in them all. - Summer Showers in Brindavan 1979, p. 141

Verse 6.

yathâkâs'a-sthito nityam
vâyuh sarvatra-go mahân
tathâ sarvâni bhûtâni
mat-sthânîty upadhâraya

yathâ - just as; âkâs'a-sthitah -- situated in the sky; nityam -- always; vâyuh -- the wind; sarvatra-gah -- blowing everywhere; mahân -- great; tathâ -- similarly; sarvâni bhûtâni -- all created beings; mat-sthâni -- situated in Me; iti -- thus; upadhâraya -- try to understand.

Verse 7.

sarva-bhûtâni kaunteya
prakritim yânti mâmikâm
kalpa-kshaye punas tâni
kalpâdau visrijâmy aham

sarva-bhûtâni -- all created entities; kaunteya -- o son of Kuntî; prakritim -- nature; yânti -- enter; mâmikâm -- My; kalpa-kshaye -- at the end of the millennium; punah -- again; tâni -- all those; kalpa-âdau -- in the beginning of the millennium; visrijâmi -- create; aham -- I.

Verse 8.

prakritim svâm avashthabhya
visrijâmi punah punah
bhûta-grâmam imam kritsnam
avas'am prakriter vas'ât

prakritim -- the material nature; svâm -- of My personal Self;avashthabhya -- entering into; visrijâmi -- I create; punah punah -- again and again; bhûta-grâmam -- all the cosmic manifestations; imam -- these; kritsnam -- in total; avas'am -- automatically; prakriteh -- of the force of nature; vas'ât -- under obligation.

      Understanding the essence of prakriti enables one to understand the meaning and mystery of life. - Summer Showers in Brindavan 1979, p. 151

      Prakriti is just the lîlâ of the Lord, set before you so that you may become aware of His glory, His splendor. - Sathya Sai Speaks III, p. 29

Verse 9.

na ca mâm tâni karmâni
nibadhnanti dhanañjaya
udâsînavad âsînam
asaktam teshu karmasu

na -- never; ca -- also; mâm -- Me; tâni -- all those; karmâni -- activities; nibadhnanti -- bind; dhanañjaya -- o conqueror of riches; udâsîna-vat -- as neutral; âsînam -- situated; asaktam -- without attraction; teshu -- for those; karmasu -- activities.

Verse 10.

mayâdhyakshena prakritih
sûyate sa-carâcaram
hetunânena kaunteya
jagad viparivartate

mayâ -- by Me; adhyakshena -- by superintendence: prakritih -- material nature; sûyate -- manifests; sa -- both; cara-acaram the moving and the nonmoving; hetunâ -- for the reason; anena -- this; kaunteya -- o son of Kuntî; jagat -- the cosmic manifestation; viparivartate -- is working.

"Arjuna! I am the witness; through Me, this prakriti, this conglomeration of the five elements called prapancha (cosmos; created world composed of the five elements), all these moveable and immoveable objects are formed. Through Me as the cause, the prapancha behaves in various ways." - Gîtâ Vahini, p. 153

Verse 11.

avajânanti mâm mûdhâ
mânushîm tanum âs'ritam
param bhâvam ajânanto
mama bhûta-mahes'varam

avajânanti -- deride; mâm -- Me; mûdhâh -- foolish men; mânushîm -- in a human form; tanum -- a body; âs'ritam -- assuming; param -- transcendental; bhâvam -- nature; ajânantah -- not knowing; mama -- My; bhûta -- of everything that be; mahâ-îs'varam -- the supreme proprietor.

      "Fools who cannot understand Me as the highest principle and as the master of all the elements whose will they have to obey, take Me to be just a man." - Gîtâ Vahini, p. 153

      The path of bhakti is the best, under present conditions ... without bhakti, the Lord cannot be understood, s'akti, however high and mighty, if it intends to protect and foster the world, has to assume the human form itself. That form alone will be suitable for all to listen to and learn from, honor and serve; those who have no bhakti will take that form as merely human, or they cannot grasp the absolute (supreme) principle, the paratatva (absolute supreme principle). - Prasanthi Vahini , pp. 26-7

 Verse 12.

moghâs'â mogha-karmâno
mogha-jñânâ vicetasah
râkshasîm âsurîm caiva
prakritim mohinîm s'ritâh

mogha-âs'âh -- baffled in their hopes; mogha-karmânah -- baffled in fruitive activities; mogha-jñânâh -- baffled in knowledge; vicetasah -- bewildered; râkshasîm -- demonic; âsurîm -- atheistic; ca -- and; eva -- certainly; prakritim -- nature; mohinîm -- bewildering; s'ritâh -- taking shelter of.

Verse 13.

mahâtmânas tu mâm pârtha
daivîm prakritim âs'ritâh
bhajanty ananya-manaso
jñâtvâ bhûtâdim avyayam

mahâ-âtmânah -- the great souls; tu -- but; mâm -- unto Me; pârtha-- o son of Prithâ; daivim -- divine; prakritim -- nature; âs'ritâh -- having taken shelter of; bhajanti -- render service; ananya-manasah -- without deviation of the mind; jñâtvâ -- knowing; bhûta -- of creation; âdim -- the origin; avyayam -- inexhaustible.

      It is enough if the mind is always fixed on paramâtmâ, if the Lord is meditated upon without break. That will cleanse the mind; the delusion clogging it will disappear. This by itself comprises moksha, for what is moksha but moha-kshaya, the decline of delusion? A person who has achieved this moha-kshaya will attain brahmathva, the stage of brahman, howsoever he might die. Such a person is called a jñâni. - Gîtâ Vahini, p. 152

Verse 14.

satatam kîrtayanto mâm
yatantas' ca dridha-vratâh
namasyantas' ca mâm bhaktyâ
nitya-yuktâ upâsate

satatam -- always; kîrtayantah -- chanting; mâm -- about Me; yatantah -- fully endeavoring; ca -- also; dridha-vratâh -- with determination; namasyantah -- offering obeisances; ca -- and; mâm -- Me; bhaktyâ -- in devotion; nitya-yuktâh -- perpetually engaged; upâsate -- worship.

Verse 15.

jñâna-yajñena câpy anye
yajanto mâm upâsate
ekatvena prithaktvena
bahudhâ vis'vato-mukham

jñâna-yajñena -- by cultivation of knowledge; ca -- also; api -- certainly; anye -- others; yajantah -- sacrificing; mâm -- Me; upâsate -- worship; ekatvena -- in oneness; prithâktvena -- in duality; bahudhâ -- in diversity; vis'vatah-mukham -- and in the universal form.

      Some great men reverently meditate on Me as Brahman; others worship Me under various names and in various forms; some others worship Me through jñâna-yajña and âtmâ-yajña. - Gîtâ Vahini, p. 153

Verse 16.

aham kratur aham yajñah
svadhâham aham aushadham
mantro 'ham aham evâjyam
aham agnir aham hutam

aham -- I; kratuh -- Vedic ritual; aham -- I; yajñah -- smriti sacrifice; svadhâ -- oblation; aham -- I; aham -- I; aushadham -- healing herb; mantrah -- transcendental chant; aham -- I; aham -- I; eva -- certainly; âjyam -- melted butter; aham -- I; agnih -- fire; aham -- I; hutam -- offering.

Verse 17.

pitâham asya jagato
mâtâ dhâtâ pitâmahah
vedyam pavitram omkâra
rik sâma yajur eva ca

pitâ -- father; aham -- I; asya -- of this; jagatah -- universe; mâtâ -- mother; dhâtâ -- supporter; pitâmahah -- grandfather; vedyam -- what is to be known; pavitram -- that which purifies; om-kârah -- the syllable om; rik -- the Rig Veda; sâma -- the Sâma Veda; yajuh -- the Yajur Veda; eva -- certainly; ca -- and.

Verse 18.

gatir bhartâ prabhuh sâkshî
nivâsah s'aranam suhrit
prabhavah pralayah sthânam
nidhânam bîjam avyayam

gatih -- goal; bhartâ -- sustainer; prabhuh -- Lord; sâkshî -- witness; nivâsah -- abode; s'aranam -- refuge; suhrit -- most intimate friend; prabhavah -- creation; pralayah -- dissolution; sthânam -- ground; nidhânam -- resting place; bîjam -- seed; avyayam -- imperishable.

      Whatever the name, whatever the form of worship, I am the recipient; I am the goal of all. I am the only one; there is no other. I Myself become the worshipped, through My many names and forms. Not only this; I am the fruit of all actions, the bestower of the fruit, the basis, the prompter, the promoter of all. Why recount and repeat? I am the force behind the birth, existence and death of every thing and of every life. I am the Birthless, Deathless Cause. - Gîtâ Vahini, pp. 153-4

Verse 19.

tapâmy aham aham varsham
nigrihnâmy utsrijâmi ca
amritam caiva mrityus' ca
sad asac câham arjuna

tapâmi -- give heat; aham -- I; aham -- I; varsham -- rain; nigrihnâmi -- withhold; utsrijâmi -- send forth; ca -- and; amritam -- immortality; ca -- and; eva -- certainly; mrityuh -- death; ca -- and; sat -- spirit; asat -- matter; ca -- and; aham -- I; arjuna -- o Arjuna.

Verse 20.

trai-vidyâ mâm soma-pâh pûta-pâpâ
yajñair ishthvâ svar-gatim prârthayante
te punyam âsâdya surendra-lokam
as'nanti divyân divi deva-bhogân

trai-vidyâh -- the knowers of the three Vedas; mâm -- Me; soma-pâh -- drinkers of soma juice; pûta -- purified; pâpâh -- of sins; yajñaih -- with sacrifices; ishthvâ -- worshiping; svah-gatim -- passage to heaven; prârthayante -- pray for; te -- they; punyam -- pious; âsâdya -- attaining; sura-indra -- of Indra; lokam -- the world; as'nanti -- enjoy; divyân -- celestial; divi -- in heaven; deva-bhogân -- the pleasures of the gods.

Verse 21.

te tam bhuktvâ svarga-lokam vis'âlam
kshîne punye martya-lokam vis'anti
evam trayî-dharmam anuprapannâ
gatâgatam kâma-kâmâ labhante

te -- they; tam -- that; bhuktvâ -- enjoying; svarga-lokam -- heaven; vis'âlam -- vast; kshîne -- being exhausted; punye -- the results of their pious activities; martya-lokam -- to the mortal earth; vis'anti -- fall down; evam -- thus; trayî -- of the three Vedas; dharmam --doctrines; anuprapannâh -- following; gata-âgatam -- death and birth; kâma-kâmâh -- desiring sense enjoyments; labhante -- attain.

Verse 22.

ananyâs' cintayanto mâm
ye janâh paryupâsate
teshâm nityâbhiyuktânâm
yoga-kshemam vahâmy aham

ananyâh -- having no other object; cintayantah -- concentrating; mâm -- on Me; ye -- those who; janâh -- persons; paryupâsate -- properly worship; teshâm -- of them; nitya -- always; abhiyuktânâm -- fixed in devotion; yoga -- requirements; kshemam -- protection; vahâmi -- carry; aham -- I.

      "Whoever among devotees dedicates all acts to Me with no other thought, whoever meditates on Me, serves Me, worships Me, remembers Me; know that I am always with him, ever providing for him in this world and the next; I bear the burden of his yoga-kshema. Do you hear Me?" asked Krishna, patting Arjuna again on the back and imparting courage to his drooping heart.

This most sacred sentence is as the navel to the Gîtâ body. The navel of Vishnu was the place where Brahmâ took birth; this sloka is the navel or place of nativity for those who thirst for brahma-jñâna. If this sloka is followed in practice, the entire Gîtâ can be understood. - Gîtâ Vahini, p. 155

      The devotee can tie up the Lord with his prema; by eka-bhakti that overpowers his egoism. When man is full of this type of bhakti, the Lord will Himself bless him with everything he needs; His grace will fulfill all his wants. Remind yourself here of the promise made by the Lord in the Gîtâ: yoga-kshemam vahâmy aham, I carry the burden of his welfare. - Gîtâ Vahini, p. 19

      The words yoga and kshema used by the Lord mean: yoga, acquisition of something desirable; and kshema, the preservation of what is thus acquired. The discipline by which you can preserve it is: Ananyâh cintayantah, exclusive meditation on the Lord. That will cleanse the mind; it will make you a bhakta. The bhakta is recognized by these things; he talks of the Lord; he sings of the Lord; he sees only the Lord; he works and spends his leisure with the Lord. - Gîtâ Vahini, p. 167

      The Gîtâ describes genuine dhyana as: "Those persons who adore Me without any other thought and feeling". - Sanathana Sarathi, 1979, p. 209

Verse 23.

ye 'py anya-devatâ-bhaktâ
yajante s'raddhayânvitâh
te 'pi mâm eva kaunteya
yajanty avidhi-pûrvakam

ye -- those who; api -- also; anya -- of other; devatâ -- gods; bhaktâh -- devotees; yajante -- worship; s'raddhayâ anvitâh -- with faith; te -- they; api -- also; mâm -- Me; eva -- only; kaunteya -- o son of Kuntî; yajanti -- they worship; avidhi-pûrvakam -- in a wrong way.

      Krishna exhorted Arjuna to strive for the establishment of a theocentric world. "People have different aims and aspirations. They follow different paths for winning My grace. I guide them along their chosen paths and fulfill their wishes and lead them to different goals in life," said Krishna revealing His divinity to Arjuna. - Summer Showers in Brindavan 1979, p. 65

Verse 24.

aham hi sarva-yajñânâm
bhoktâ ca prabhur eva ca
na tu mâm abhijânanti
tattvenâtas' cyavanti te

aham -- I; hi -- surely; sarva -- of all; yajñânâm -- sacrifices; bhoktâ -- the enjoyer; ca -- and; prabhuh -- the Lord; eva -- also; ca -- and; na -- not; tu -- but; mâm -- Me; abhijânanti -- they know; tattvena -- in reality; atah -- therefore; cyavanti -- fall down; te -- they.

Verse 25.

yânti deva-vratâ devân
pitrin yânti pitri-vratâh
bhûtâni yânti bhûteyâ
yânti mad-yâjino 'pi mâm

yânti -- go; deva-vratâh -- worshipers of demigods; devân -- to the demigods; pitrin -- to the ancestors; yânti -- go; pitri-vratâh -- worshipers of ancestors; bhûtâni -- to the ghosts and spirits; yânti -- go; bhûta-ijyâh -- worshipers of ghosts and spirits; yânti -- go; mat -- My; yâjinah -- devotees; api -- but; mâm -- unto Me.

Verse 26.

patram pushpam phalam toyam
yo me bhaktyâ prayacchati
tad aham bhakty-upahritam
as'nâmi prayatâtmanah

patram -- a leaf; pushpam -- a flower; phalam -- a fruit; toyam -- water; yah -- whoever; me -- unto Me; bhaktyâ -- with devotion; prayacchati -- offers; tat -- that; aham -- I; bhakti-upahritam -- offered in devotion; as'nâmi -- accept; prayata-âtmanah -- from one in pure consciousness.

      Even if you offer only a leaf (patram), a flower (pushpam), a fruit (phalam), or a drop of water (toyam) to God in the true spirit of devotion and surrender, the results will be infinitely good. - Summer Showers in Brindavan 1979, p. 160

      The Gîtâ does not intend that you should pluck a leaf or a flower or a fruit from some plant or tree and place it before God. Nor does it ask you to bring water from a well or a river or the roadside tap.The leaf is your own body, which like a leaf, sprouts, greens, fades, and finally falls from the branch. The flower is the heart freed from the insect pests of lust, anger, greed, attachment, pride, hate, etc. The fruit is the mind, the consequence of its yearnings, which have to be dedicated to God. The water is the stream of tears that flow from the eyes when one is in ecstatic bliss at the contemplation of God's Glory. Giving these four is the real act of (self) surrender, saranagathi. The offering of leaves or flowers or fruits or river water is at best a way of helping the plant or tree or river to secure a little merit. - Sathya Sai Speaks VIII, p. 157

Verse 27.

yat karoshi yad as'nâsi
yaj juhoshi dadâsi yat
yat tapas yasi kaunteya
tat kurushva mad-arpanam

yat -- whatever; karoshi -- you do; yat -- whatever; as'nâsi -- you eat; yat -- whatever; juhoshi -- you offer; dadâsi -- you give away; yat -- whatever; yat -- whatever; tapas yasi -- austerities you perform; kaunteya -- o son of Kuntî; tat -- that; kurushva -- do; mat -- unto Me; arpanam -- as an offering.

      The Gîtâ clearly declares that only the hridaya-pushpa, (heart lotus), free from impurities, that grows in the manasa-sarovar, the pellucid waters of the mind, is worthy to be offered to God. That is the reason why Krishna told Arjuna, "My dear brother-in-law, whatever activity you are engaged in, whatever gift you give, whatever food you take, do it as a dedicated offering to Me; do everything in the dedicatory spirit as a tribute to God; for only such acts reach Me. I have no special preference for anyone name; all names are Mine. I know neither friend nor foe. I am the unaffected witness. I reside with all who serve Me and derive joy from that service." - Gîtâ Vahini, p. 169

Verse 28.

s'ubhâs'ubha-phalair evam
mokshyase karma-bandhanaih
vimukto mâm upaishyasi

s'ubha -- from auspicious; as'ubha -- and inauspicious; phalaih -- results; evam -- thus; mokshyase -- you will become free; karma -- of work; bandhanaih -- from the bondage; sannyâsa -- of renunciation; yoga -- the yoga; yukta-âtmâ -- having the mind firmly set on; vimuktah -- liberated; mâm -- to Me; upaishyasi -- you will attain.

Verse 29.

samo ham sarva-bhûteshu
na me dveshyo 'sti na priyah
ye bhajanti tu mâm bhaktyâ
mayi te teshu câpy aham

samah -- equally disposed; aham -- I; sarva-bhûteshu -- to all living entities; na -- no one; me -- to Me; dveshyah -- hateful; asti -- is; na -- nor; priyah -- dear; ye -- those who; bhajanti -- render transcendental service; tu -- but; mâm -- unto Me; bhaktyâ -- in devotion; mayi -- are in Me; te -- such persons; teshu -- in them; ca -- also; api -- certainly; aham -- I

      I give expression only to truth, I do not adjust my speech to your approval or disapproval; I am not elated when you approve. I am the same in all. But all are not the same in Me. You have observed that during the cold months villagers sit around a fire at night, but only those who sit near the fire get refreshed by the warmth. Those squatting far away have also to put up with the darkness. If people stay afar and complain that they do not receive the warmth and that they have to suffer darkness, can you ascribe it to the partiality of fire? It is meaningless to argue from this that fire treats different people differently.

      The splendor of divine vision is akin to this - if you seek to earn it, you have to approach it and stay there. Everyone has equal right to do so and to feed the fire, so that it might illumine and warm even more. Fire is impartial; in deriving its benefit and in making it grow into greater and greater capacity, there are differences. I am splendor; I have no partiality at all. To experience Me and derive bliss from Me, all have equal chance, opportunity and authority. Distinctions and differences arise as a result of the faults of the sadhakas (spiritual aspirant). They are not blemishes in Me. - Gîtâ Vahini, p. 170

Verse 30.

api cet sudurâcâro
bhajate mâm ananya-bhâk
sâdhur eva sa mantavyah
samyag vyavasito hi sah

api -- even; cet -- if; su-durâcârah -- one committing the most abominable actions; bhajate -- is engaged in devotional service; mâm -- unto Me; ananya-bhâk -- without deviation; sâdhuh -- a saint; eva -- certainly; sah -- he; mantavyah -- is to be considered; samyak -- completely; vyavasitah -- situated in determination; hi -- certainly; sah -- he.

      The Lord sees all as equal; His heart embraces all in love; that is the reason why the world has at least this much of peace and prosperity. The doctor may declare that the patient has no fever just to console the sick man; but the thermometer cannot lie. God knows and reacts to the inner feeling, not to the outer appearance; he can never go wrong, nor can He be deceived. - Gîtâ Vahini, p. 170-1

Verse 31.

kshipram bhavati dharmâtmâ
s'as'vac-chântim nigacchati
kaunteya pratijânîhi
na me bhaktah pranas'yati

kshipram -- very soon; bhavati -- becomes; dharma-âtmâ -- righteous; s'as'vat-s'ântim -- lasting peace; nigacchati -- attains; kaunteya -- o son of Kuntî; pratijânîhi -- declare; na -- never; me -- My; bhaktah -- devotee; pranas'yati -- perishes.

Verse 32.

mâm hi pârtha vyapâs'ritya
ye'pi syuh pâpa-yonayah
striyo vais'hyâs tathâ s'ûdrâs
te'pi yânti parâm gatim

mâm -- of Me; hi -- certainly; partha -- o son of Prithâ; vyapâs'ritya -- particularly taking shelter; ye -- those who; api -- also; syuh -- are; pâpa-yonayah -- born of a lower family; stri yah -- women; vais'yâh -- mercantile people; tathâ -- also; s'ûdrâh -- lower-class men; te api -- even they; yânti -- go; param -- to the supreme; gatim -- destination.

Verse 33.

kim punar brâhmanâh punyâ
bhaktâ râjarshayas tathâ
anityam asukham lokam
imam prâpya bhajasva mâm

kim -- how much; punah -- again; brâhmanâh -- brâhmanas; punyâh -- righteous; bhaktâh -- devotees; râja-rshayah -- saintly kings; tathâ -- also; anityam -- temporary; asukham -- full of miseries; lokam -- planet; imam -- this; prâpya -- gaining; bhajasva -- be engaged in loving service; mâm -- unto Me.

Verse 34.

man-manâ bhava mad-bhakto
mad-yâjî mâm namaskuru
mâm evais'yasi yuktvaivam
âtmâmam mat-parâyanah

mat-manâh -- always thinking of Me; bhava -- become; mat -- My; bhaktah -- devotee; mat -- My; yâjî -- worshiper; mâm -- unto Me; namaskuru -- offer obeisances; mâm -- unto Me; eva -- completely; eshyasi -- you will come; yuktvâ -- being absorbed; evam -- thus; âtmânam -- your soul; mat-parâyanah -- devoted to Me.

      Become One with Me; be devoted to Me; bow down to Me; unifying thus yourself, you will surely come to Me. - Sanathana Sarathi, 1978, p. 165

      "Fix thy thought on Me; be devoted to Me; worship and do homage to Me; thou shall reach Me. The truth do I declare to thee; for thou are dear to Me. This is my teaching, My Grace." - Gîtâ Vahini, p. 7




Gudâka (Gudâkes'a): nickname for Arjuna: he who has overcome sleep. 
Phâlguna: name of Arjuna as the one born in the month, at the moment, during which the full moon stands in the Nakshatra, the ascendant, (Pûrvâ) Phalgunî (February-March). Thus he was only eight days older than Krishna who was born with Rohini rising.
Dhanañjaya: 'conquerer of wealth', another name for Arjuna referring to his generosity.
Kaunteya: the son of Kuntî, Arjuna.
Prithâ (Kuntî): Arjuna's mother, wife of Pându.
Kuntî: queen, wife of king Pându, Arjuna's mother also known as aunt Prithâ.
Bhakti: devotional service to Lord Krishna.
S'akti: strength, energy, power, might, ability, effort, capability. Feminine aspect in relation to material activities.







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