SHRIMAD BHAGWAD GEETA CHAPTER NINE

July 23, 2007

Om shri pamatmane namah

Chapter IX

Shri Bhagwanouvach

idam tu te guhyatamam parvakshyamiansuyve I
gyanam vigyansahitam yajgyatwa mokshaseashubhat II (1)

Lord Krishna says: Arjun you being devoid of disbelief and full spirit! I shall now tell you, the most secret knowledge with scientific approach, on knowing which you shall be free from the evil of worldly existence.

Lord has been explaining in chapter seven, as to what is entire self and as he was continuing with expounding His message ‘Arjun’ put seven question to lord to know infinite self etc,
After answering that, now Lord is continuing that most secret message which was initiated in chapter seven.

rajvidya rajguhyam pavitramidamutmam I
partakshavgamam dharmayam susukham kartumavayayam II (2)


This knowledge is sovereign science, sovereign secret, supremely holy, most excellent, directly enjoyable, virtuous, very easy to practice, and eternal.

This knowledge is sovereign and supreme science, easy to practice, supreme holy, directly enjoyable, full of virtue, and imperishable.
This is science about the attainment of lord himself and none else is supreme to it, the most of embodiments under the sway of nature are attached to body and they understand themselves to be a figure made of elements. They forget their reality, so the knowledge about the supreme, is not only supreme secret but it is very easy to practice, supremely holy, and imperishable like one to whom it pertains.

Asshardhanah purusha dharmasuasya parantap I
aprapya mam nivartante mritiyusansarvartamni II ( 9.3)

Arjun people having no faith in this religion, fail to reach me and revolve the world of life and death.

This is religion about self/lord which is not an embodiment like any other embodiment.

He is perceptible and non perceptible, Nirgunah and Saguna, without any effect of those qualities upon himself.

He is sole player playing different games with his own self by incarnating in various forms. One may ably count dust particles of earth in life time but in many lives too, he can not count the incarnations of self. An embodied soul having no faith in this science and religion, not attaining the self, goes on experiencing transmigration from one to another embodiment without any end to this cycle. The only way is self realization which is the easiest of all, yet most difficult because of ego of embodiment from the time unmemorable.
But by the grace of lord, self soul can attain self realization and it is possible only in human form.
mya tatamidam sarvam jagatavyakatmurtina I
matsthani sarvbhutani na chaaham,am tesguavashtita II

na ch matsthani bhutani pashya me yogameishvaram I
bhutbhrin bh bhutastho mamatma bhutbhavnah II

yathaakashsithito nityam vayu sarvatrgo mahan I
tatha sarvarhi bhutani matsthaniitiiupdharyae II ( 4-6)

The whole of this universe is permeated by Me as un manifest divinity, all embodiments rest on the idea within me. Therefore, as really speaking, I am not present in them.

All the being abides in me but see wonderful power of divine yoga; though creator and sustainer of all beings, I do not dwell in those beings.

Air borne out of ether moving everywhere, born out of ether ever remains in ether, like wise all beings originate from my thought abide in Me.

These three verses explain how this universe emanates from one almighty self/lord.
A reference to verse six of tenth chapter of Shrimad Bhagwad Geeta is the eye opener in this regard.
The procreation has emanated from self.
Maharshya sapt purve chatvaro manvastatha I
madbhava mansa jata yasham lok emah praja II (10.6)
Seven great seers, four their elders Sanak etc., and fourteen Manus, were born out of my will; from them all creatures of world.

Lord / Supreme Self were one at the outset and he himself modified into different forms. When forms did not move, Lord entered in all forms depicting his omnipresence by way of his divine will.
All beings are the part of same supreme consciousness
(Bhutanam asmi chetna---------- in verse 22 of chapter 10 of Shrimad Bhagwad Geeta)
This is imperishable supreme consciousness which remains even after the departure of a particular body which was incarnated due to its attachments with particular qualities of nature.
Jeevnam sarvabhuteshu------------- verse 9 of chapter 7 of Shrimad Bhagwad Geeta
Is supportive assertion of Lord Krishna that he is the life in all.
One can clearly understand that Lord Krishna has not to act like an ordinary being for procreation. Such an automatic process has been set in motion that his conscious nature in shape of “jeeva” connects itself with the qualities of nature with blessings of Lord himself, indulges in egotism of embodiment.
By this very attachment, now comes the forgetfulness of original form. A divine self with help of enjoyment of fruits of his deeds invites more embodiments for it self.
If he ever comes to recognize his original form, he stands liberated and he attains union with Lord, an eternal unity, bliss and peace. .
Self being one undivided by his will permeates the entire universe and enters into all its modifications to undergo the fruits of past deeds in form of embodiment.
Magnificent and pre determined voyage of every embodiment
idamshariram kontey khetram it abhidhiyate---------verse 1 of chapter 13 of Shrimad Bhagwad Geeta.
The whole universe is a dream of lord/ self. a person of ordinary intellect can understand these phenomena by comparing one’s own position in a dream state.
While in dream one is omni- present but on awakening there is no other. Such a great is the dream of Lord and all universe without exception the modifications of his dream. While dreams of a self soul is dream is perishable because of his attachment with perishable gunas of nature, dream of supreme consciousness is also unreal though appearing to be real and continuous one.
This illusion of continuation envelops the intellect..
That is the reason why beings are daily dying and coming into existence without interruption, still embodied self treats the body eternal and identifies with it.

sarvbhutani kontey prikritam yanti mamikam i
kalpkshaye punastani kalapado visjrayamiaham II (7)

Arjun! All beings enter my parkriti (nature being prime cause) during final dissolution and at the beginning of creation I send them forth again.

Except those individual souls who attain emancipation, others having fruits of attachment in remainder in their account enter the Parkriti of Lord at the time of dissolution of universe.
At time of creation they are sent forth to undergo fruits of their actions. This game of Lord is continuous and never ending
Parkritam svamavshtbhay visjryami punah punah.I
Bhutgramamimam kritsanavasham prikrevashat II

Na mam tani karmarhi nibandhanti dhananjya I
Udaseenvadaseenamasaktam teshu karmasu II

Mayyadheksherh parkriti suayate schracharam I
Hetunaanen kontey jagatviparivartate II ( 8-10 )

Lord says that wielding my nature, I release again and again all this multitude of beings subject to the influence of their nature.
Arjun that action don’t bind me, as I am unattached to this work done through nature standing apart from it.
Arjun! Nature works under my supervision, bringing forth the whole creation consisting of animate and inanimate beings: it is due to this, that world continues to be.
Nature is the divine power of lord. Wielding that power Lord releases the multitude of beings at the time of creation and when the time of dissolution comes; all creatures reach the ultimate destiny in nature.
The system requires an understanding as to how everything is working.
Earth water, fire, air and ether are the five common elements in bodies of all beings, starting from Brahma to mosquito and they are equally connected with soul
All beings are the result of their attachment with qualities of nature

Satva, rajas, tamah iti gurha parkriti sambhavah-------------verse 5 of chapter14
It shows that three qualities of nature bind the eternal soul with embodiment.
System is automatic.
Any individual soul leaving a particular body waits for its turn to attain next body allotted to him according to degree of his attachment to actions and desire for their fruits.
Lord is only witness to all actions of nature he being totally unattached with actions of Parkriti. Though all acts are conducted in the supervision of lord, but they don’t bind him like that of an individual soul.
This is solely due to identification of self soul with the actions coming out of nature.
Daily a wave of individual souls leaves this world and waves come to this world, taking different forms. it is this reason that a continuity of samsara/world is being maintained. With Lord supervising the course of life and death being enacted by nature, Lord is all above the acts of nature but still being in all forms as omnipresent.
All sentient and insentient beings are result of nature working. This depicts the movement of world. That which sansriti iti sansarah keeps a movement and continuity till it dissolve in absolute and then at time of creation it resurfaced by Lord through nature.

Avjananti mam murha manushim tanumashritam I
Param bhavamajananto mam bhutmaheshwaram II

moghasha moghkarmarho moghgyana vichetsah I
rashasimasurim chev parkritam mohinimshritah II (11-12)


Not knowing my supreme nature, overlord of entire universe, ignorant think low of me, having obtained ordinary human embodiment
These ignorant pervaded by vain hopes, futile actions, fruitless knowledge have embraced demoniacal, fiendish and delusive nature.

Lord is supreme self seated in all beings but still beyond them. ignorant embodied self soul having been attached with body have been taking lord Krishna as human in form human form is sole opportunity to realize self and know god-head. Having come to earth for eradication of evil and for the deliverance of the world, Lord Krishna delivers direct divine message.
These ignorant persons are affected by illusionary desires, futile actions, fruitless knowledge and embraced with demoniacal, fiendish and delusive nature having deep attachment with embodiment and looking beyond it don’t even think the supremacy of lord. Only such person thinks the lord in human form as an ordinary human being having flesh and blood.
At the time of Mahabharata war, lot of people saw the Lord but only few enlightened, could make out his divinity. Devilish embodiments even then, were there.

The ego is only factor which takes us away from consciousness having been seated in every being and one’s own inner self.
Mahatamanstu tu mam parth deivim parkritimasthitah I
Bhajantiananyamanso gyatva bhutadimavayayam II

Satatam irtayanto mam yatanashach drirhvatah I
Namayantashch mam bhaktya nityayukta upaste II (13-14)

Arjun! Embraced with divine nature, great souls, knowing me as prime source of all lives eternal, imperishable, worship me constantly with none other in mind.

Constantly chanting my names and glories, with firm resolve striving for my realization, they bow to me again and again; ever united with me through meditation, worship me with single- minded devotion.
Lord/self is one and those imbibed by divine nature, realize that self alone is the source of all lives and their self too, such great souls instantly have their mind to the Lord, none else in mind and meditate Lord exclusively.
Such souls chant the names of lord and recite his glories and with a firm resolve strive to self realization, bow to Lord again and again with devotion, worship him to attain him alone.
Perfect devotion to Lord is to see same ness every whereby reflecting through discrimination on the origin and dissolution of all things in their backward and forward order, it can be concluded that the ultimate self is the source of all lives, but modifications are unreal and its cause is mind only. With an unimpeachable devotion to self devotees whole heartedly devote themselves to lord/self in all.

Gyanyagyen chapianye yajanto mamupaste I
Ektawen prithaktwen bahudha vishvatomukham II (15)

Those following the path of wisdom attain realization through wisdom, worshipping me in absolute form, in formless aspect or in my universal celestial form.
Lord is formless and all pervading. All beings make their every movement through the power of lord but due ego and attachment of body; self is deprived of a glimpse of self. Wise men feeling oneness every where, feels his presence in every aspect of life.
It is the feeling of attachment with body which causes bondage but this feeling of one ness with lord, becomes liberation.
Wise men change the course of their attachment and ego
All feelings rise from lust and anger, the wise men devoting to Lord attain one ness with him and their lust and other feelings too are devoted to him. These too become devotion.
Knowledge of Lord is devotion in its peculiar form.
Following verses beautifully reveal oneness of Lord and all pervading self.
Aham karturaham yagya swadhaahamaham aushadham I
Mantroahamahamevajyaahamagniraham hutam II

Pitaahamasya jagto mata dhata pitamahaah i
Vaidyam pavitramonkaram riksam yajurevch II

Gatirbharta parbhu sakshi niwasah sharnam suhrit I
Pabhavah parlayah sathanam nidhanam beejamavayayam II

Tapamiahamaham varsham nigraharhamiutsrijyamich I
Amrit chev mritushch sadasadchahamarjun II (16-19)
I am ritual, I am sacrifice, I am offering, I am food grains, I am Vedic verse. I am purified butter I am sacred fire and I am act of oblation.

I am father, mother, grand father, sustainer and ruler of this world, one worth knowing, purifier, the sacred syllable OM and three Vedas rik, sam and yaju.

I am supreme goal, supporter, lord,, witness, abode, refuge, well wisher, origin and end, resting place, store house and imperishable seed of all.

Arjun! I radiate heat as Sun, hold back and send showers, I am immorality as well as death; I am truth and untruth too.



Oneness of self is projected in these verses and it is the eye opener for new seeker,
Lord has left nothing untouched as he as self is the whole some.
As a spider spreads its web, fits heart through its mouth, after playing with, it swallows again, so the Lord does with this universe.
Now the lord has completely opened himself to all his beloved sons, daughters and this revelation is very much comprehensible to every one.
Vedic ritual , sacrifice, offering, every form of food grains, every verse, purified butter, sacred fire for sacrifice, and verily even an act offering oblations into fire is the form of lord himself.
Lord is the creator, sustainer, ruler and destroyer of this universe, he is father, mother, and grand father, he is the only worth knowing, the purifier, the sacred syllable ‘Om’ and Vedas are his entire embodiment.
He is supreme goal, supporter, lord, witness, abode, refuge, well wisher of all without seeking return, origin and end of all, resting place, a unique store house where all being are stored at the time of dissolution and are sent forth at the time of creation, and imperishable seed of all beings animate inanimate.
As fire entering into the wood imbibes the form of wood itself but in reality fire is not the form as that wood, so is the atma, the self, while in a particular embodiment is not that embodiment but different from it same in all lord is same in all thing described in fore going verses but due to attachment he is not perceptible to all
Sun radiating heat, holding back showers for months together and sending showers at appropriate time is the other aspect which reflects the omnipresent lord.
Even immorality is his reflection and he is death and being and non-being are all his manifestation.

Despite all this revelations if one is not able to feel the presence of Lord / Self in core of one’s heart, he is doomed and deprived one.
Treividya mam sompa putpapa yagyerishtva swargati prathayante I
Te punayam asadya serenderlokamashanti divyandivi devbhogan II

Te tam bhuktwa savraglokam vishalam kshirhe punye martyalokam vishanti I
Evam treidharmamanuparpanna gatagatam kamkama abhante II (20-21)

As prescribed in three Vedas, in pursuance of interested motive, drinking sap of soma plant, those who wish to access heaven, thus having been purged of sin, worshiping me in Indra form, attain heaven and enjoy celestial pleasures of gods in heaven.

Having enjoyed extensive heaven world, they come to the world of mortals, their stock of fruit good deeds exhausted. Thus devoted to ritual with interested motives recommended by three Vedas and seeking worldly enjoyments, they perform such rituals and attain heaven. As their stock of virtues exhaust they come to earth. Thus they continue this transmigration for limitless period.

All Vedas deal the fruits of three qualities of nature. They prescribe virtues to attain heaven

Persons with interested motives follow virtues laid down in Vedas and worship lord in the form of Indra; they attain heaven as a result of these virtues. When their stock exhausts they again come to earth.
Such persons continue to revolve in this process of going and coming to heaven and earth, not finding their ultimate goal of self realization and attaining supreme self.
Vedas lay down a process of ultimate self realization but most of the virtues described therein deal with material prosperity.
Since conditioned self soul is prone to follow method of attaining happiness through sense gratification, the parts of Vedas which deal with self realization remain untouched.

This leads self soul no where near awareness.
ananyashchintyanto mam ye janah paryupaste I
esham nityabhiyuktanam yogkshemam vahamiaham II ( 22)

The devotees, who in a disinterested spirit, constantly worship me, loving non else, ever think of me, to those ever united in thought with me, I take care of their security and needs.

Lord has issued an eternal guarantee to liberate the self soul attached to him.
Attachment with embodiment is bondage and attachment with lord is liberation.
In previous verses it has been made clear that persons performing Vedic rituals prescribed for attainment of heaven, go to heaven and remain there for a good time enjoying the celestial comforts and with their fortunes earned from virtues, being exhausted, they again come to earth in karmic transmigration cycle.
Those who are solely attached to lord, loving only him, all the time thinking of him, worshiping him in a disinterested spirit, united in thought with him are always in the protection of lord
The lord /god/ the self/ the atman, the self of universe, projects this universe and he is the projected, maintains it, dissolves it.
Lord fulfils his devotee with his attachment where after devotee does not worry about his welfare.
Here welfare is not to be taken in worldly sense. This is assurance of self realization and freedom from every worldly misery.
Lord has not made us what we are. It is the sum of one’s own actions and attachment with them which has resulted embodiment and the embodiment has to undergo reactions.
Due to our limited knowledge, we always blame god to have created problems for us. But it is not truth.
Instead self soul has created every thing itself.
Embodiment undergoes reactions of previous identifications with actions in countless bodies already left by self soul.
In fifth chapter lord Krishna says:

na kartitvam na karamarhi lokasya srijti parbhu I
na karamfalsanyogam savbhavastu parvartate II

naadate kasaychitpapam na chev sukritam vibhuh I
agyanenavritam gyanam ten muhayanti jantavah II




gyanen tu tadagyanam yesham nashitamatmanah I
teshamadityavatgyanam parkashayati tatparam II (5.14-16)

Lord does not determine the doer ship or doings of embodied souls, nor their contact with fruit of actions, but it is the nature alone that functions.

Lord Krishna / Omnipresent Supreme Self neither receives sins nor virtues of embodied souls. Since knowledge is clotted by ignorance; hence being constantly falling prey to delusion.

But whose ignorance has been set aside by virtue of true knowledge of self that wisdom shining like Sun, reveals the Supreme.

But if one in present embodiment attaches himself to the lord, he assures to look after the emancipation of soul. As a father of all beings, lord looks after everyone but he too has a preference to his devotee.

Yeapianyadevta bhakta yajante shardhyanvitah I
Teapi mamev kontey yajantiavidhipurvkam II

Aham he sarvyagyanam bhokta ch parbhurev ch I
Na tu mamabhijananti tatvenatshchavanti te II

Yanti devandevvrata devanptrianyantiptrivaratah I
Bhutani yanti bhutejya yanti madyajinoapi mam II (23-25)

Arjun! Those who with utmost devotion worship other Gods, worship me only with a mistaken approach.

I am the enjoyer and lord of all sacrifices; but not knowing me in reality, they fall.

Those attached to Gods go to Gods, and those attached to manes go to manes; those who adore spirits go to spirits and those who worship me alone come to me alone.

The people attached to actions expect a quick result and scriptures have prescribed certain rituals to attain their purpose. Gods able to bestow these results too are narrated in Vedas. To attain material prosperity people get attached to those gods. Because of this attachment they go to gods as per their attachments.
Lord is supreme self and not knowing this such embodied souls again enter into cycle of birth and death after exhausting virtues.
Similarly those who are attached with manes and spirits go to manes and spirits respectively.
But those unflinchingly attached to Lord Krishna go to him without any fear of transmigration
Lord has given an assurance in Bhagwad Geeta that those attached to him go to him without any return to the world.

It is prime duty of self souls in human form to serve and devote to lord.

The way is not important, nor is form. One should understand that self of all is one, one’s faith may be different but it should be unaltered and unfettered.

Patram pushpam falam toyam yo me bhaktya paryachhati I
Tadaham bhaktiuphritamashnami paryatatmanah II (9.26)

Devotee offering me a leaf, a flower, a fruit, or even water with faith, I appear in person to take that offering.
Here the Lord has emphasized the faith and love unto him. It is not the material which is offered to him but it is the faith and devotion with which it is offered to him.
A disinterested devotee having no means to arrange for number of offerings prescribed in scriptures for worship of Lord, even if offers a leaf, a flower, a fruit and not being able to arrange these too, offers a little water with devotion and faith Lord takes that offerings by appearing in person.
Generally one takes the meaning off this verse in a literal sense but it is not to be confused.
All beings are his own transposition.
This can be practiced by devotee. any offering made out of deep faith may be taken by any being immediately must be construed to have been accepted by lord himself as being self of all. Lord /self are formless and all beings are his own abodes.
One should not expect Lord coming in a form of Lord Krishna having flute on his lips accompanied by Gwal Bals. This too can happen if faith is deep most.
By the way of this verse lord has pointed to the sameness of everything and except devotion and faith no other alternative has been prescribed for his attainment.

Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II

Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation, to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.

Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.


All work is subject to change. soul in a particular embodiment having been attached with it does acts of, eats to attain satisfaction and health, with sattavic leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered unto me. by doing so, embodied soul shall be free from the bondage of fruits of actions of embodiment which are essentially resulting from past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes self soul in association with qualities of nature, into worldly pit.
Bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to Lord and keeps itself unattached, it slowly and slowly develops infatuation towards Lord.
Giving up riches, enjoyment and happiness for the sake of lord, making sacrifices, gifts, and penance to lord ascertains detachment of self soul with them and which ultimately releases soul from bondage.
tavdeeyam vastu Govind tubhayam ev samarpaye
As embodied soul surrendering all deeds, good or bad, to lord attains yoga of renunciation, transcending pleasure and pain, misery in hankering after sense pleasures, stands liberated from cycle of birth and death.
Samoaham sarvbhuteshu na mey dveshasti na priyaah I
Ye bhajanti tu mam bhaktya mayi te teshu chaapiaham II (.29)

I am equally present in all beings; there is none for me to hate or one dear to me. He who devoutly worship me abide in me; I also myself to them.
This whole chapter is revelation of Lord to all who want to know about him and one’s own self.

Lord is seated in all animate and inanimate beings. he has never dithered any of them. He is looking every deed of embodied self.
But here is difference while dealing with his devotees.
It is not that sinner is deprived of the presence of lord. But being ignorant of his presence he is over taken by the ego and attachment, Lord is not perceptible to him. But wise man knowing Lord as source of all beings sees him in every object he comes across. He sees sameness in all. Feeling him in his own self, devotee loves him. Lord too replies in same terms.
It is reciprocal.
There several examples in the lives of devotees when Lord responded to their calls. Gajender moksha, Dropadi’s calling Lord and his coming in form of endless cloth, Sudama, Bheelani are queer example of devotees’ help by Lord.
Even if this does not happen to every devotee but if devotee is able to perceive his presence, it is greatest favor to him bestowed by Lord and it is an insurance to get rid of transmigration

api chetsuduracharo bhajate mamananyabhak I
sadhurev sa mantavya samyak vayvasito he sah II

kshipram bhavti dharmatma shashvachhanti nigachhati I
kontey pratijanih na me bhaktah pararhashayati II ( 30-31)

If a sinner of greatest degree worships me with exclusive devotion, he too should be considered saint, because he has rightly resolved that there is nothing like devotion to Lord.

He becomes spiritual within no time securing lasting peace. Arjun you know it for certain that my devotee never falls.

Self endowing body is sinless. Sins are the after effects of actions. Embodied soul never acts rather it is only a witness who watches the actions of embodied soul having attachment with sense objects.
Lord says that even if a vilest sinner worships him with an exclusive devotion, he deserves to be deemed as ‘Saint’ as he has resolved that lord alone is self of all and all beings are equal depicting modification of same source.
Knowledge of self once dawned upon, does not vanish. It remains like the rays of Sun. When a sinner comes to know that lord is supreme and whole universe is pervaded by his presence, his sins are no more effective. With above knowledge, he attains devotion to Lord Krishna and thus attains the self realization.
Even a sinner has a right to worship lord. Worship does not mean chanting verses or meditating before the idols of Lord.
It is complete surrender unto him.
With this devotion of mind unto him, devotee sees lord in all, finds every modification, a perception of lord.
Having come to conclusion that non attachment to sense objects is liberation and love for sense objects is bondage, a devotee becomes free from dualities.
Realizing only self only exists and all else with in the mind senses vortex, is false and unreal, a sinner may attain self realization and attain blissful peace.
Bondage consists of only desire, destruction of desire is liberation. Every one, despite preoccupation with worldly affairs, does some time thinks as to where from he has come to this world and what his pupose in this world is.
Even village dogs mate with their counter parts, eat, and drink water like human beings, so what for this particular embodiment?
This eternal yearning of mind to know its true nature, beyond all objects and desires, this eternal yearning extinguishes with knowledge that detachment of embodiment and desires, is liberation.
Even a sinner once awaken cannot lose sight of this eternal fact in future.

mam he parth vayapashrtya ye syue papyonayah I
sitryo vishastath shudrasteapi yanti pram gatim II

kim punarbarahamarha punya bhakta tatha rajarshas tatha I
anitayamasukham lokam prapya bhajasav mam. II (32-33)


Arjun! woman, members of trading community, Shudras as well as those pariah, whoever he may be, taking refuge in me, they too attain me.

What to talk of holy Brahmins, royal sages, and those devoted to me. There fore, having ordained this joyless and transient human life, constantly worship me.


Every embodiment what so ever be form it may have, has a right to self realization,
Human body is the refection of lord himself and provided with enormous glimpse of Lord in the embodiment.
Analysis of dreaming state is the easiest way to understand the presence of self in human form.
In dream nothing comes from outside, it is the self which plays with self in dream. It is creation of conscious and unconscious mind. Self is dream; it is transformed in every thing one sees in dream. The world is dream of supreme self in universal form, self in all this expanded cosmic eternal consciousness.
Renunciation alone removes the fear which is resulted from attachment with embodiment.
Attachment to objects of senses has roots of all trouble human experiences.
In enjoyment there is a fear of disease, in social position it is fear of fall, in honor it is fear of humiliation, in beauty it is fear of old age, in wealth it is fear of theft, cheating, forgery, every attachment having something to oppose it, but non attachment have no opponent.

A human form of woman, trader whose business involves manipulations, labor or artisans and even embodiment of a pariah have access to self realization as self alone pervades all of them.
More so, soul embodied as of wise Brahmin, sages in royal garb, and devotees to lord, have a right to realize them.
So it is the duty of every embodied soul to realize it self and attain emancipation which is possible in human form alone.

Manmana bhav madbhakto madyaji mam namaskuru I
Mameveshayasi yuktveavamatamanam matparyanah II (34)
Fix you mind on me, be devoted to me, worship me, salute me, thus attaching yourself to me and entirely depending upon me, you shall attain me.

From all angles only lord, the self of all and an expanded form of consciousness is to be thought of, worshipped, meditated, and all obeisance made to him and thus linking one with lord one attains him in whatever form it wishes and prays for.
(Thus ends the ninth chapter ob Shrimad Bhagwad Geeta consisting of most secret wisdom)