Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 17

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita, published by Ramakrishna Mission

Iswara is Everything 16-19

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 17

Pita aham asya jagatah mata dhata pitamah I

Vedyam pavitram aumkarah rk sama yajuh eva cha II sloka 17

पिता अहं अस्य जगतः माता धाता पितामहः  I 

वेद्यं पवित्रं औम्कारः ऋक साम यजुः एव च II श्लोक 17

I am the father of this world, the mother, the dispenser, and the grandfather; I m the knowable, the purifier, the syllable Om and also rik, sama & yajus.

God being the source of the universe and the beings in it, he is held as the father, mother and the grandfather. Each individual is rewarded by the lord according to his efforts and therefore he is the dispenser. Knowing iswara, everything comes to be known in its perspective; the lord is therefore knowable. 

The elements earth, water, fire and air have the power to purify the things brought in contact with them. Man gets purified as he contacts God;God is therefore the most efficacious purifier.

The rik, sama and yajus deal with the origin, sustenance and end of the prakriti. No mention is made here of atharva, the fourth veda as it doesnot come up to the level of the other three in orthodoxy.

Languages are all based on the science of sound. In this respect the vedas may be said to have reached perfection. They are sacred books which proclaim that sound is the seed from which the universe comes into being. Sound is god, nada brahman.  He persists eternally as the syllable Om, which is a blending of a+u+m. Sound originates as a, sustains as u and terminates as m. By the creator uttering Om once the universe is created, maintained and withdrawn. 

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 16

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita, published by Ramakrishna Mission

Iswara is Everything 16-19

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 16

Aham kratuh aham yajnah svadha aham aham  aushadham I

Mantrah aham aham eva aajyam aham  agnih aham hutam II sloka 16

अहं क्रतुः अहं यज्ञः स्वधा अहं अहं औषधं I 

मन्त्रः अहं  अहं  एव आज्यं अहं अग्निः अहं हुतं II श्लोक 16

I am kratu, I am yajna,  I am svadha,  I am the medicinal herb,  I am mantra, I am also the clarified butter,  I am fire,  I am oblation. 

Kratu is a vedic ritual while yajna denotes vedic and post vedic forms of sacrificial worship. The offerings made to the manes is svadha. The food that is medicinal and at the same time nourishing is called aushada. The formative thought behind the chanted hymn is mantra. This sloka supplements the ideas contained in the 24th sloka of the 4th chapter. Apart from god there is no object, no thought or act. Holding everything as he is,is the way to reach him. 

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 15

The entire content of this mail is from Swami Adidevavananda's translation of The Ramanuja  Gita Bhashya, published by Ramakrishna Mission

How these great souls occupy themselves is given in the following slokas:

The Ways of the Devoted 13-15

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 15

Jnana ajnanena chapyanye yajantah mam upasate I

Ekatvena pruthaktvena bahudha vishwatah mukham  sloka 15

ज्ञान अज्ञानेन चाप्यन्ये यजन्तः मां उपासते I 

एकत्वेन पृथक्त्वेन बहुधा विश्वतह् मुखं II श्लोक 15

Others too, besides offering the sacrifice of knowledge, worship me as one, who characterised by diversity in numerous ways, is multiformed in my cosmic aspect.

Other high minded persons worship me by singing my names etc. They also perform the sacrifice of knowledge. They worship me, characterised by diversity in various ways, in the form of the cosmos, is a multiform, having all entities as "modes" (PrakArAs) and also as one

 (PrakAri). The purport of this is : The Lord Vasudeva alone,having the body comprising of animate and inanimate entities in an extremely subtle form (in the state of cosmic dissolution) incapable of distinctness by name and form, resolves  by his unfailing true will power: "May I become embodied in gross animate and inanimate entities distinguished variously by name and form". He alone then abides, with the variegated cosmos as his body, comprising of gods, animals, men and immobile things. They worship me by contemplating on me thus. 

Therefore Sri Krishna declares, " I, having the universe for my body, alone abide". 

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 14

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad  Gita , published by Ramakrishna Mission

How these great souls occupy themselves is given in the following slokas:

The Ways of the Devoted 13-15

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 14

Gopikas lost searching for Krishna

Satatam keertayantah mam yatantah cha drdavarata I

Namasyantah cha mam bhaktya nitya yuktah upasate II sloka 14

सततं कीर्तयन्तः मां  यतन्तः च द्र्दवर्तते I
नमस्यन्तः च मां भक्तया नित्य युक्तः उपासते I I  श्लोक 14

Glorifying me always, striving, firm in vows, prostrating before me, they worship me with devotion ever steadfast.

Mind takes the colouring of what it glorifies; by glorifying god, godly qualities come to it. Further mind gets to know more of the field in which it strives. Venturing in divine pursuit, it imbibes the divine increasingly. Rigid vows add to self culture. By prostrating before god, one gives oneself over to him; and by worshiping him with devotion one's individuality gets merged in god. Because of these varieties of ways of creating link with the lord, the devotees thus engaged are said to be ever steadfast.

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 13

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad  Gita , published by Ramakrishna Mission

The Ways of the Devoted 13-15

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 13

Mahatmanah tu mam partha daivim prakritim ashritah I

Bhajanti ananya manasah jnyatva bhutadim avyayam II sloka 13

महात्मानः तु मां पार्थ दैवीं प्रकृतिं आश्रितः I 

भजन्ति अनन्य मनसः ज्ञात्वा भूतादिं अव्ययं I I  श्लोक 13

But the mahatmans, O Partha, partaking of the divine nature, worship me with a single mind, knowing me as the immutable and the source of all beings.

Daivi prakriti is the divine nature whoch runs counter to the delusive nature mentioned  in the previous stanza  . This is born of sattva guna. Beings have all come from paramatman. Those who know this fact and strive to go back to paramatman are the mahatmans, the great souled ones. Self control, love of beings, commending themselves to God - noble traits like these are evident in them. 

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 12

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad  Gita , published by Ramakrishna Mission

The Ways of the Ignorant 11-12

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 12

Mogh ashah mogh karmanah mogh gyanah vichetasah I

Rakshasim asurim cha eva prakritim mohinim shritah II sloka 12

मोघ आशाः मोघ कर्माणः मोघ ज्ञानाः विचेतसः I

राक्षसिं आसुरीं च एव प्रकृतिं मोहिनीं श्रितः II श्लोक 12

Who are they that are not able to understand the divinity in the incarnation of the Lord? They are -

Of vain hopes, of vain actions, of vain knowledge, devoid of discrimination, partaking verily of the delusive nature of Rakshasas and asuras.

Mohini prakriti  is the delusive nature which makes men believe that bodily existence is the be-all and end-all of life. The transitoriness of the mundane existence does not occur to them. Sense indulgence is the one thing that appeals to them. Their hopes, activities and understanding are all directed to this one end. It is impossible for them to discern between the real and unreal, between the permanent and impermanent. Among the men of this base make up, rakshasas are they in whom rajasic nature predominates and those others are asuras in whom tamasic element predominates. 

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 11

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad  Gita , published by Ramakrishna Mission

The Ways of the Ignorant 11-12
1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 11

Avajananti mam moodhah manushim tanum ashritam I

Param bhavam ajanantah mama bhuta maheshwaram II sloka 11

अवजानन्ति मां  मूदाः मानुषीं तनुं आश्रितं Iपरम् भावं अजानन्तः मम भूत महेश्वरम् II श्लोक 11

Fools disregard me as one clad in human form, not knowing my higher nature as the great Lord of beings. 

The Lord who is not bound by karma is not bound by human form also. Akasa is not limited by the forms taken by the other four elements. While containing all of them in itself it expands undivided into infinity. The same is the case with the cid-akasa  as well. It is eternally pure, wakeful and pure. Though this paramatman is the common background to the entire creation, He assumes occasionally a perfect human form  and seems to be enshrined in it, solely with the object of teaching humanity that it is possible for them also not to be bound by the body while residing in it. Not knowing this divine play of the Lord, they treat the incarnation also as an earth bound one and slight him.

The elephant has the visible tusks and invisible set of teeth. Similarly incarnations like Sri Krishna have the human and the divine combinedin them. While appearing as the human, they are transcendental divine, unaffected by karma and things mundane.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 10

The entire content of this mail is from Swami Adidevananda's translation of The Ramanuja  Gita Bhashya, published by Ramakrishna Mission

The Relationship between Saguna Brahman and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 10

Naimisaranyam

Maya adhyakshena prakritih suyate sacharacharam I

Hetuna nena kaunteya jagad viparivartate II sloka 10

माया अध्यक्षेण प्रकृतिः सूयते सचराचरं I 

हेतुना नेन कौन्तेय जगद विपरिवर्तते I I  श्लोक 10

Because of my proximity, Prakriti produces all this, the moving and the unmoving; the world tehrefore, revolves, O son of Kunti.

Therefore, my prakriti, looked at by me, through my will and under my supervision creates the world with its mobile and immobile beings in accordance with the karma of individual selves,Because of this namely, my look at prakriti in conformity with the karma of individual selves the world revolves. Behold in this wonderful phenomenon the lordly power  inherent to me, the son of vasudeva, such as my soveriegnity, true resolve and being devoid of cruelty and similar blemishes! So declare the srutis: The possessor of maya projects this universe out of this. The other (i.e.individual self) is confined by maya in the world. One should know the maya to be prakriti; and the possessor of the maya to be the mighty lord.

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 9

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahman and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 9

Banyan tree of Creation

Na cha mam tani karmani nibandhanti dhananjay I

Udasina vat asinam  asaktam teshu karmasu II sloka 9

न च मां तानि कर्मणि निबन्धन्ति धनञ्जय Iउदासीन वत आसीनम् असक्तं तेषु कर्मसु II श्लोक 9

Nor do these acts, O Dhananjaya, bind me who remain like one unconcerned, unattached to these acts.

Karma pertains to all beings in prakriti and does not bind Iswara. The sadhaka in his turn has to practise being unconcerned and unattached  to the duty he discharges. And this the means of his self emancipation.

When egoism goes all miseries vanish along with it. When the devotee gets fixed in the conviction that whatever happens by the will of the Lord  and that he is merely an instrument in his hand, mukti is ensured for him in this very birth

Sri Ramakrishna Pramahamsa

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 8

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahman and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 8

Antaryami in each atom

Prakritim svam avashtabhya visrujami punah punah I

Bhuta gramam imam krtsnam avasham prakruteh vashat II sloka 8

प्रकृतिं स्वां अवष्टभ्य विसृजामि पुनः पुनः Iभूत ग्रामम इमं क्रस्त्नं अवशं प्रकृतेः वशात् II श्लोक 8

Animating my prakriti, I send forth again and again all this multitude of beings helpless under the regime of prakriti.

 the act of animating prakriti takes place on a miniature scale at all levels of our existence. Waking up in the mornings all beings writhe, wriggle and twist their limbs in order to animate them. We animate the field by ploughing it. The beast is animated with a whip. the pupil is animated with a shake up. In all these acts spirit is infused into matter. At the beginning of a kalpa, prakriti comes from the unmanifest to the manifest state, being animated by the purusha. Beings then helplessly and spontaneously come into existence even as we helplessly wake up from sleep. 

Does this mean that the actionless atman also is occasionally active? No. The xplanation is given in the next sloka.

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 7

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahman and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 7

Krishna directing Creation

Sarva bhutani kaunteya prakritim yanti mamikam I

Kalpakshaye punah tani kalpa aadau visru jami aham II sloka 7

सर्व भूतानि कौन्तेय प्रकृतिं यन्ति मामिकाम् I
कल्पक्षये पुनः तानि कल्प आदौ विसृजामि अहं II श्लोक 7

All beings, O Kaunteya, go into my prakriti at the end of a kalpa. I generate them again at the end of the next kalpa.

When Brahma the creator goes to sleep it is the end of kalpa, extending into a thousand yugas. It works into an incalcul period ble crores of years of the human standard. Then the entire manifestation goes into the unmanifest state and remains dormant for an equally long period which is Brahma's night. When he wakes up again, the universe with the multitudinous beings come into manifestation. This is an eternal process.

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 6

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahman and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 6

Yatha akasha stha sthitah nityam vayuh sarvatra gah mahan I

Tatha sarvani bhutani matsthani iti updharaya II sloka 6

यथा आकाश स्थ स्थितः नित्यं वायुः सर्वत्र गः महान I

तथा सर्वाणि भूतानि मत्स्थानि इति उपधारय II श्लोक 6

As the mighty wind moving everywhere ever rests in the Akasha, know you that so do all beings rest in Me.

Akasha is the origin and background of the other four elements. At the same time it remains unattached to the other elements. Even so he manifested universe that has come forth from the Brahman causes no modification or mutation Him. An understanding of the way of Akasha aids the comprehension of Brahman.

Though the wind carries the good or bad odour alike it remains unaffected by both. Para Brahman is likewise unaffected by the phenomenal universe.

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 5

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahman and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 5

Thiruppavai pasuram 19

Na ta matsthani bhutani pashya me yagam aishvaram I

Bhuta bhrut na cha bhutasthah mama atma bhuta bhavanah II sloka 5

न त मत्स्थानि भूतानि पश्य मे योगं ऐश्वरं I
भूत भृत न च भूतस्थः मम आत्म भूत भावनः  II श्लोक 5

Nor do the beings dwellin Me, behold my divine yoga! Bringing forth and supporting the beings, my Self does not dwell in them.

While truly reflecting the objects placed before it, the mirror ever remains unaffected by its function. Similar to this, Brahman has the divine yoga power to bring forth the universe and the beings out of Himself. There is a grandeur, uniformity, precision, plan and purpose in projecting, preserving and withholding the universe. But Brahman is ever Himself in the midst of this sport. He is unattached and unaffected by the phenomenon. A comparative stanza would be in chapter 7 stanza 12