Raja Vidya Raja Guhya Yoga, Embracing the Blissful Path of Devotion Amidst Life’s Challenges: Shlokas 20 to 25
If you have not already done so, I would request you to review the Chapter 8, Akshara Brahma Yoga before studying chapter 9 as that would help set the right context.
You can find the explanation of the previous set of shlokas, 16 to 19 of chapter 9 here. Please go through that to get a better understand and maintain continuity in your learning.
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Raja Vidya Raja Guhya Yoga, Verses 9.20 – 9.25
त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते |ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान् ||20||
trai-vidyā māṁ soma-pāḥ pūta-pāpā yajñair iṣṭvā svar-gatiṁ prārthayante te puṇyam āsādya surendra-lokam aśnanti divyān divi deva-bhogān
त्रैविद्याः (trai-vidyāḥ) – knowers of the three Vedas; माम् (mām) – Me; सोमपाः (soma-pāḥ) – drinkers of soma; पूतपापाः (pūta-pāpāḥ) – purified of sins; यज्ञैः (yajñaiḥ) – by sacrifices; इष्ट्वा (iṣṭvā) – having worshiped; स्वर्गतिम् (svar-gatim) – the path to heaven; प्रार्थयन्ते (prārthayante) – they pray for; ते (te) – they; पुण्यम् (puṇyam) – the meritorious; आसाद्य (āsādya) – having attained; सुरेन्द्रलोकम् (surendra-lokam) – the realm of Indra; अश्नन्ति (aśnanti) – they enjoy; दिव्यान् (divyān) – celestial; दिवि (divi) – in heaven; देवभोगान् (deva-bhogān) – the pleasures of the gods;
Those who are well versed in the three Vedas and who purify themselves by drinking the Soma juice, while worshiping Me through sacrifices, pray for a passage to heaven. Having attained the world of the king of gods, they enjoy divine pleasures in heaven, like those enjoyed by the gods..
ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति | एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ||21||
te taṁ bhuktvā svarga-lokaṁ viśālaṁ kṣīṇe puṇye martya-lokaṁ viśanti evaṁ trayī-dharmam anuprapannā gatāgataṁ kāma-kāmā labhante
ते (te) – they; तम् (tam) – that; भुक्त्वा (bhuktvā) – having enjoyed; स्वर्गलोकम् (svarga-lokam) – the world of heaven; विशालम् (viśālam) – vast; क्षीणे (kṣīṇe) – when exhausted; पुण्ये (puṇye) – merit; मर्त्यलोकम् (martya-lokam) – the world of mortals; विशन्ति (viśanti) – they enter; एवम् (evam) – thus; त्रयीधर्मम् (trayī-dharmam) – the way of the three Vedas; अनुप्रपन्नाः (anuprapannāḥ) – following; गतागतम् (gata-āgatam) – going and coming; कामकामाः (kāma-kāmāḥ) – desiring desires; लभन्ते (labhante) – they obtain;
Having enjoyed the vast heavenly worlds, they return to the earthly plane when their merits are exhausted. Thus, following the vedic rituals, motivated by desires, they continue to cycle between the earthly and heavenly realms.
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते | तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ||22||
ananyāś cintayanto māṁ ye janāḥ paryupāsate teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham
अनन्याः (ananyāḥ) – no other; चिन्तयन्तः (cintayantaḥ) – thinking; माम् (mām) – of Me; ये (ye) – who; जनाः (janāḥ) – persons; पर्युपासते (paryupāsate) – worship; तेषाम् (teṣām) – for them; नित्याभियुक्तानाम् (nitya-abhiyuktānām) – who are always engaged; योगक्षेमम् (yoga-kṣemam) – acquisition and preservation; वहाम्यहम् (vahāmy aham) – I carry;
To those who always think of Me and worship Me with exclusive devotion, whose minds are always absorbed in Me, to them I provide what they lack and preserve what they have.
येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः | तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ||23||
ye ‘py anya-devatā-bhaktā yajante śraddhayānvitāḥ te ‘pi mām eva kaunteya yajanty avidhi-pūrvakam
ये (ye) – those; अपि (api) – also; अन्यदेवताभक्ताः (anya-devatā-bhaktāḥ) – devoted to other deities; यजन्ते (yajante) – they worship; श्रद्धयान्विताः (śraddhayānvitāḥ) – endowed with faith; ते (te) – they; अपि (api) – also; माम् (mām) – Me; एव (eva) – only; कौन्तेय (kaunteya) – O son of Kuntī; यजन्ति (yajanti) – they worship; अविधिपूर्वकम् (avidhi-pūrvakam) – in a wrong way;
Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way.
अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च | न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ||24||
ahaṁ hi sarvayajñānāṁ bhoktā ca prabhureva ca na tu māmabhijānanti tattvenātaścyavanti te
अहम् (aham) – I; हि (hi) – indeed; सर्वयज्ञानाम् (sarva-yajñānām) – of all sacrifices; भोक्ता (bhoktā) – the enjoyer; च (ca) – and; प्रभुः (prabhuḥ) – the Lord; एव (eva) – certainly; च (ca) – and; न (na) – not; तु (tu) – but; माम् (mām) – Me; अभिजानन्ति (abhijānanti) – they know; तत्त्वेन (tattvena) – in truth; अतः (ataḥ) – therefore; च्यवन्ति (cyavanti) – they fall; ते (te) – they;
Indeed, I am the enjoyer and the Lord of all sacrifices, but they do not recognize Me in truth. Therefore, they fall.
यान्ति देवव्रतादेवान पितॄन् यान्ति पितृव्रताः | भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ||25||
yānti devavratā devān pitṝn yānti pitṛvratāḥ bhūtāni yānti bhūtejyā yānti madyājino’pi mām
यान्ति (yānti) – they go; देवव्रताः (deva-vratāḥ) – those who worship the demigods; देवान् (devān) – to the demigods; पितॄन् (pitṝn) – to the ancestors; यान्ति (yānti) – they go; पितृव्रताः (pitṛ-vratāḥ) – those who worship the ancestors; भूतानि (bhūtāni) – to the spirits; यान्ति (yānti) – they go; भूतेज्याः (bhūta-ijyāḥ) – those who worship the spirits; यान्ति (yānti) – they go; मद्याजिनः (mad-yājinaḥ) – My devotees; अपि (api) – but; माम् (mām) – to Me;
Those who worship the celestial gods go to those gods; those who worship the ancestors go to the ancestors; those who worship spirits go to the spirits; and My devotees come to Me alone.
What happens to those who engage in fruitive actions
In the previous verses (9.12-9.19), Lord Krishna has discussed the nature and destiny of the non-believers, those with demoniac qualities (asuras), and the devotees or mahatmas (sattvikas). Now, in verses 9.20-9.25, He turns His attention to those in the middle – those who perform Vedic rituals and sacrifices with the expectation of gaining material rewards and pleasures.
In 2.52, Krishna had said:
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति | तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || 52||
yadā te moha-kalilaṁ buddhir vyatitariṣhyati tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha
When your intellect transcends the confusion and delusion, then you will attain dispassion for what is yet to be heard and what has been heard.
Kalilam means darkness and it also means a dense forest. Moha kalilam means a dense forest of delusion. Krishna had stressed upon the importance of our intellect crossing over the moha kalilam in order to advance spiritually.
The Srimad Bhagavatam (11.23.17) says:
अर्थस्य साधने सिद्धे उत्कर्षे रक्षणे व्यये नाश उपभोग आयासस् त्रास श्चिन्ता भ्रमो नृणाम्
Arthasya sādhane siddhe utkarṣe rakṣaṇe vyaye nāśa upabhoga āyāsas trāsaś cintā bhramo nṛṇām
In the earning, attainment, increase, protection, expense, loss and enjoyment of wealth, all humans experience great labor, fear, anxiety and delusion.
The way of the Lord
Thus, to help such people who are in the middle, to reach out to Him and understand His ways and to strengthen their connection with Him, Lord Shri Krishna provides a set of profound explanations in the Srimad Bhagavatam 10.88.8-10:
श्री भगवान् उवाच यस्य अहम् अनुगृह्णामि हरिष्ये तत् धनम् शनैः । ततः अधनम् त्यजन्ति अस्य स्वजना दुःख-दुःखितम् ॥ ८ ॥
Śrī Bhagavān uvāca Yasya aham anugṛhṇāmi hariṣye tat dhanam śanaiḥ.Tataḥ adhanam tyajanti asya svajanā duḥkha-duḥkhitam.
When I favor someone, I gradually take away their wealth. Then, their relatives abandon them, who are deeply distressed by this person’s misfortunes.
स यदा वितथ-उद्योगः निर्विण्णः स्यात् धने हया । मत्-परैः कृत-मैत्रस्य करिष्ये मदनुग्रहम् ॥ ९ ॥
Sa yadā vitatha-udyogaḥ nirviṇṇaḥ syāt dhane hayā. Mat-paraiḥ kṛta-maitrasya kariṣye madanugraham.
When such a person becomes frustrated in their futile endeavors and loses interest in material wealth, and when they develop friendship with My devotees, I bestow My special mercy upon them.
तत् ब्रह्म परमम् सूक्ष्मम् चिन्मात्रम् सद-अनन्तकम् । विज्ञाय आत्मतया धीरः संसारात् परिमुच्यते ॥ १० ॥
Tat brahma paramam sūkṣmam cinmātram sad-anantakam. Vijñāya ātmatayā dhīraḥ saṃsārāt parimucyate.
A wise person who attains clarity realizes the Absolute Truth, the Supreme Brahman, as the eternal, infinite manifestation of pure consciousness and the foundation of their own self. This profound realization liberates them from the cycle of birth and death (saṃsāra), allowing them to transcend the illusions of the material world and embrace their true nature, united with the timeless, unchanging reality underlying all existence.
Understanding the Divine Play of Happiness and Distress in Devotion
The path of devotion to the Supreme Lord is a profound journey that transcends the illusions of happiness and distress. While devotees may feel that these are the results of their own actions, these experiences are, in truth, lovingly orchestrated by the Lord Himself. These experiences aren’t simply rewards or punishments for actions, but rather opportunities to further grow in their loving relationship with the Divine.
Yet, one may wonder, if the Lord is so loving to His devotees, why does He sometimes subject them to trials and tribulations? The answer lies in understanding the nature of the Lord’s love. Just as a caring father guides his children, the Lord may introduce challenges to strengthen and purify His devotees. The Lord guides His devotees with a firm yet gentle hand. Even great souls like Prahlada, Dhruva, and Mirabai faced immense challenges, all for their own spiritual elevation and the strengthening of their loving connection to the Divine.
Imagine a rose flower gradually shedding its petals. Similarly, through devotion, the burden of past, present, and even future karmic reactions gently falls away. This liberation is confirmed in ancient scriptures, emphasizing that constantly focusing the mind on the Lord (ananya chintan) dissolves all karmic debts.
The happiness and distress experienced by a devotee, may be perceived as just results of their own actions that caused these karmic reactions. However, it is very important to understand that they are fundamentally different. Material joys and sorrows leave a residue, a seed for future entanglement. But the experiences gifted by the Lord leave no such trace. They serve a higher purpose and, once that purpose is fulfilled, they vanish, leaving the devotee spotless and closer to the Divine.
Faith in the beloved
Also, the true devotee does not see these challenges as troublesome. Rather, they perceive them as the loving touch of their Beloved, much like a patient who endures the temporary sting of an injection from the doctor, knowing that it will ultimately cure them of their illness.
This understanding is beautifully illustrated in the Srimad Bhagavatam (6.3.29), where Yamaraja instructs his servants to bring only those who have turned away from the remembrance and service of the Lord.
जिह्वा न वक्ति भगवत् गुण नाम धेयं चेतः च न स्मरति तत् चरण अरविन्दम् । कृष्णाय नो नमति यत् शिरः एकदा अपि तान् आनयध्वम् असतः अकृत विष्णु कृत्यान् ॥ २९ ॥
jihvā na vakti bhagavat guṇa nāma dheyaṁ cetaḥ ca na smarati tat caraṇa aravindam kṛṣṇāya no namati yat śiraḥ ekadā api tān ānayadhvam asataḥ akṛta viṣṇu kṛtyān
Bring to me those sinful people whose tongue does not utter the names and qualities of the Lord, and whose mind does not remember His lotus feet. Bring to me those impious persons whose heads do not bow to Kṛṣṇa even once, and who have not performed their duties to Viṣṇu.
The great saint Shankaracharya has also mentioned something very similar in his work ‘Bhaja Govindam’, verse 20:
भगवद् गीता किञ्चिदधीता गङ्गा जललव कणिकापीता ।
सकृदपि येन मुरारि समर्चा क्रियते तस्य यमेन न चर्चा ॥ २०॥
Bhagavadgita Kincidadhita Ganga Jalalavakanika Pita
Sakrdapi Yena Murarisamarca Kriyate Tasye Yamena Na Carca
Let a person read but a little from Bhagavad-Gita, drink just a drop of water from the Ganges, worship but once Murari. Such a person will then have no altercation with Yama.
In the path of bhakti, even the suffering of the devotees plays a vital role. It protects the sanctity of the devotional path, discouraging the insincere and strengthening the resolve of the faithful. More importantly, it kindles in the hearts of the devotees an intense longing for experiencing the divine love and grace of the Lord.
Seeing challenges as a gift from the beloved
The path of devotion is a journey of love, where every experience – be it joy or sorrow – is a gift from the Beloved. It is in the darkest night that the sunrise is most welcome, in the scorching heat that cold water is most refreshing, and in the depths of hunger that food tastes sweetest. Similarly, it is in the trials and tribulations that the Lord’s grace shines brightest, and the devotee’s love deepens to unfathomable depths.
Shri Krishna repeats that message here and says that those in the middle, pursue various rituals and they may enjoy the fruits and spend time in heavenly planets although it would be temporary and once they have enjoyed their quota, they will have to come back to Earth. Krishna uses the term ‘Ksine punye’ which means ‘when the punya is exhausted’. Yes, punya is a finite quantity. When we perform rituals and sacrifices, we will accumulate punya (which is like the crypto currency of the spiritual world). Then once we go to heaven, we get to spend our punya and once we have spent all our punya, we will be thrown back to karma bhumi, Earth.
Krishna also says that people who pray to various demigods for short term benefits do not realize that all their prayers and offerings ultimately reach Krishna only. However, they do not realize this and perform their worship in the incorrect manner. Krishna reminds us again here that he is the ultimate enjoyer of all yajnas and sacrifices. Krishna also adds here that those who do not realize this truth become stuck in the endless cycles of birth and death in the material plane.
Importance of understanding non-duality
We shouldn’t be running behind heaven and heavenly planets. That should not be our goal. Our goal should be union with Krishna through self realization. True knowledge is within us and available to us through self realization. Sri Ramakrishna explained this beautifully in simple language thus:
Original verse in Bengali:
সেখানে সেখানে, অজ্ঞান; এখানে, এখানে, জ্ঞান।
Sekhāne sekhāne, ajnān; Ekhāne, ekhāne, jnān.
There, there is ignorance; here, here is knowledge.
This concise yet profound statement by Ramakrishna Paramahamsa highlights the duality of ignorance (ajnān) and knowledge (jnān) that permeates our existence. It suggests that ignorance and knowledge coexist in the world, and one must be aware of their presence in different contexts.
Duality: The repetition of “sekhāne” (there) and “ekhāne” (here) emphasizes the presence of both ignorance and knowledge. It indicates that they are not confined to specific places or situations but are found everywhere.
Ignorance (ajnān): Ignorance refers to the lack of true knowledge or understanding of the ultimate reality. It is the state of being unaware of one’s true nature and the nature of the universe. Ignorance is the root cause of suffering and bondage in the material world.
Knowledge (jnān): Knowledge, in this context, refers to the spiritual wisdom or the realization of the true nature of the self and the universe. It is the understanding that leads to liberation from the cycle of birth and death. True knowledge is the key to overcoming ignorance and attaining spiritual enlightenment.
This quote suggests that an individual’s spiritual journey involves recognizing and transcending ignorance to attain true knowledge. It encourages one to be mindful of the presence of both ignorance and knowledge in various aspects of life and to strive towards gaining spiritual wisdom.
The most comforting verse from Shri Krishna
Now, Shri Krishna provides one of the most comforting assurances in the Bhagavad Gita which everybody should always remember and have faith in.
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते | तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ||22||
ananyāś cintayanto māṁ ye janāḥ paryupāsate teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham
To those who always think of Me and worship Me with exclusive devotion, whose minds are always absorbed in Me, to them I provide what they lack and preserve what they have.
This assurance of Krishna is for those pure devotees who practice kevala bhakti or pure devotion. Such a strong assurance from Krishna. This is the power of kevala bhakti and we should strive to reach this stage and develop faith in Krishna that he will provide what we lack and preserve what we have.
There are many real life examples where we could see this assurance of Krishna in action. Two very popular examples are those of Srila Prabhupada and Swami Vivekananda.
Srila Prabhupada’s journey to spread Krishna consciousness in the West is a remarkable evidence of his unwavering faith, determination, and the divine grace of Lord Krishna. Despite facing numerous challenges, Prabhupada’s mission flourished, inspiring generations of spiritual seekers worldwide.
In 1965, at the age of 69, Srila Prabhupada embarked on a journey to the United States with just forty rupees, a few books, and an unshakable resolve to fulfill his spiritual master’s instruction to spread the teachings of Lord Krishna and Lord Chaitanya in the English language. He arrived in New York City with no money, no contacts, and no institutional support.
Prabhupada’s early days in America were filled with hardships. He stayed in various places, from the homes of acquaintances to the Bowery, a neighborhood known for its poverty and crime. Despite these difficulties, he remained focused on his mission, spending countless hours translating the Srimad Bhagavatam and other Vedic texts.
Gradually, Prabhupada’s sincere efforts and the power of the ‘Krishna consciousness’ message began to attract sincere souls. In July 1966, he established the International Society for Krishna Consciousness (ISKCON) in a small storefront in New York City. From this humble beginning, the movement grew exponentially.
Prabhupada’s magnetic personality, profound wisdom, and genuine compassion touched the hearts of many young seekers who were disillusioned with materialism. He skillfully presented the ancient teachings of Bhakti Yoga in a way that resonated with the Western audience, emphasizing the universal principles of love, service, and self-realization.
Within a decade of his arrival in the United States, Prabhupada had circled the globe 14 times, initiated over 5,000 disciples, and established over 100 ISKCON centers worldwide. His translations and commentaries on the Bhagavad Gita, Srimad Bhagavatam, and Chaitanya Charitamrita became international bestsellers, providing spiritual seekers with a comprehensive understanding of Krishna consciousness.
Prabhupada’s success in spreading Krishna consciousness can be attributed to his deep faith in Lord Krishna and his unwavering commitment to his spiritual master’s mission. He often emphasized that he was merely an instrument in the hands of Krishna, and that the Lord was the true force behind the movement’s growth.
Likewise, there is this story of Swami Vivekananda that he himself has quoted from his life:
There was a time when he was traveling by train with no money. A wealthy fellow passenger mocked Vivekananda for his apparent poverty. Feeling dejected, Vivekananda got off at the next station and sat under a tree, hungry and unsure of what to do next.
At that moment, a stranger approached Vivekananda, addressing him respectfully as “Swami ji” and offering him food. Surprised, Vivekananda replied that the man must be mistaken, as he did not know him. The stranger, who was a local sweetmeat maker, then recounted an incredible story.
The man said that the previous night, Lord Rama had appeared to him in a vivid dream. In the dream, Lord Rama told him that one of His sincere devotees was in distress near the railway station, and instructed the sweetmeat maker to bring food for the hungry sadhu. Amazingly, the man said he had clearly seen Vivekananda’s face in the dream, and thus immediately recognized him at the station.
Vivekananda was stunned and moved to tears by this act of divine intervention. He accepted the food as prasadam, sacred offerings, from the Lord Himself. This incident strengthened Vivekananda’s faith, realizing that the Lord was watching over and providing for His devotees.
Swami Vivekananda often shared this incident to highlight the importance of faith, devotion, and complete reliance on God. It served as a testament to the divine grace that guides and protects those who dedicate themselves to spiritual life, even in the face of hardships and challenges.
This story continues to inspire spiritual seekers worldwide, reminding us that no matter the difficulties we face, we are never alone when we have faith and devotion. It encourages us to trust in the divine plan and know that help and guidance can come in the most miraculous ways when we surrender to a higher power.
Shri Krishna then provides a concise summary in 9.25: Those who worship the celestial gods go to those gods; those who worship the ancestors go to the ancestors; those who worship spirits go to the spirits; and My devotees come to Me alone.
Pragma 10
Seeing Krishna in everything and everyone, practice devotion and humility consistently.
Thus, let us all strive to develop our kevala bhakti and attain the Grace of the supreme Lord.
You can find the pragmatic explanations for the next and final set of shlokas 26 to 34 of the 9th chapter here.
Hare Krishna.
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi