इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥
Idam tu te guhyatamam pravakshyamyanasuyaveJnanam vijnanasahitam yajjnatva mokshyaseshubhat
Krishna speaks. He says that he will now tell Arjuna, who does not find fault, the most secret teaching: knowledge (jñāna) together with direct experience of it (vijñāna). Knowing it, he says, Arjuna will be freed from what is harmful (aśubha).
Explanation written for this site and checked against the cited edition. Free to quote with credit.
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥
Rajavidya rajaguhyam pavitramidamuttamamPratyakshavagamam dharmyam susukham kartumavyayam
Krishna calls this teaching the king of sciences and the king of secrets (rāja-vidyā, rāja-guhya), the highest purifier. It can be known by direct experience, it is in keeping with dharma, it is very easy to practise, and it does not fade away. The schools explain what “this” teaching is in different ways (see the views).
अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप ।अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥
Ashraddadhanah purusha dharmasyasya parantapaAprapya mam nivartante mrityusansaravartmani
Krishna says that people who have no faith (śraddhā) in this dharma do not reach him, and turn back onto the path of saṃsāra, the round of death and birth. He calls Arjuna Parantapa, scorcher of foes.
मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥
Maya tatamidam sarvam jagadavyaktamurtinaMatsthani sarvabhutani na chaham teshvavasthitah
Krishna says that this whole world is pervaded by him in his unmanifest form (avyakta-mūrti). All beings rest in him, but he does not rest in them. The schools explain this in different ways (see the views).
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥
Na cha matsthani bhutani pashya me yogamaishvaramBhutabhrinna cha bhutastho mamatma bhutabhavanah
Krishna then says that beings do not rest in him either, and asks Arjuna to see his divine power (yoga aiśvara). His self supports all beings and brings them into being, yet it does not dwell in them. The two statements of 9.4 and 9.5 are read differently by the schools (see the views).
यथाऽऽकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥
Yathakashasthito nityam vayuh sarvatrago mahanTatha sarvani bhutani matsthanityupadharaya
Krishna gives an example. The mighty wind moves everywhere, yet always rests in space (ākāśa). In the same way, he says, Arjuna should understand that all beings rest in him.
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥
Sarvabhutani kaunteya prakritim yanti mamikamKalpakshaye punastani kalpadau visrijamyaham
Krishna says that at the end of a kalpa, a great cycle of the world, all beings go back into his own nature (prakṛti). At the start of the next kalpa he sends them forth again.
प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥
Prakritim svamavashtabhya visrijami punah punahBhutagramamimam kritsnamavasham prakritervashat
Krishna says that, taking hold of his own nature, he sends forth again and again this whole host of beings, which are helpless under the power of nature (prakṛti).
न च मां तानि कर्माणि निबध्नन्ति धनञ्जय ।उदासीनवदासीनमसक्तं तेषु कर्मसु ॥
Na cha mam tani karmani nibadhnanti dhananjayaUdasinavadasinamasaktam teshu karmasu
Krishna says that these acts of creation do not bind him, because he sits as one who is neutral (udāsīna), unattached to them. He calls Arjuna Dhananjaya, winner of wealth.
मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम् ।हेतुनाऽनेन कौन्तेय जगद्विपरिवर्तते ॥
Mayadhyakshena prakritih suyate sacharacharamHetunanena kaunteya jagadviparivartate
Krishna explains how he can create and yet stay neutral. With him as the overseer (adhyakṣa), nature gives birth to all that moves and all that does not move, and for this reason the world keeps turning.
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।परं भावमजानन्तो मम भूतमहेश्वरम् ॥
Avajananti mam mudha manushim tanumashritamParam bhavamajananto mama bhutamaheshvaram
Krishna says that the deluded look down on him because he has taken a human body. They do not know his higher nature as the great Lord of all beings. The sentence continues in the next verse.
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥
Moghasha moghakarmano moghajnana vichetasahRakshasimasurim chaiva prakritim mohinim shritah
Their hopes, their acts and their knowledge come to nothing (mogha), and their minds are confused. Krishna says that they have taken on the deluding nature of the rākṣasas and asuras, the demon-like beings of the old stories. Shankara explains the first as a nature given to cruelty and the second as one given to taking what belongs to others.
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः ।भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥
Mahatmanastu mam partha daivim prakritimashritahBhajantyananyamanaso jnatva bhutadimavyayam
Krishna says that the great-souled (mahātmās), who take refuge in the divine nature, know him as the imperishable source of all beings and worship him with minds turned to nothing else. He calls Arjuna Partha, son of Pritha.
सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः ।नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥
Satatam kirtayanto mam yatantashcha dridhavratahNamasyantashcha mam bhaktya nityayukta upasate
Such people, Krishna says, always sing his praise (kīrtana), strive with firm vows, bow to him with devotion, and worship him, always joined to him.
ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥
Jnanayajnena chapyanye yajanto mamupasateEkatvena prithaktvena bahudha vishvatomukham
Krishna says that others worship him through the sacrifice of knowledge (jñāna-yajña): as the One, as distinct in many forms, and as the one whose faces are everywhere (viśvatomukha). The schools explain these ways in different ways (see the views).
अहं क्रतुरहं यज्ञः स्वधाऽहमहमौषधम् ।मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥
Aham kraturaham yajnah svadhahamahamaushadhamMantrohamahamevajyamahamagniraham hutam
Krishna names every part of the Vedic rite as himself: the ritual (kratu), the sacrifice (yajña), the offering to the ancestors (svadhā), the healing herb or grain (auṣadha), the sacred verse (mantra), the clarified butter, the fire and the act of offering.
पिताऽहमस्य जगतो माता धाता पितामहः ।वेद्यं पवित्रमोङ्कार ऋक् साम यजुरेव च ॥
Pitahamasya jagato mata dhata pitamahahVedyam pavitramonkara rik sama yajureva cha
Krishna says that he is the father of this world, its mother, its supporter (dhātā) and its grandsire. He is what is to be known, the purifier, the sacred syllable Om, and the three Vedas, Ṛk, Sāman and Yajus.
गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥
Gatirbharta prabhuh sakshi nivasah sharanam suhritPrabhavah pralayah sthanam nidhanam bijamavyayam
The list goes on: he is the goal, the one who sustains, the master, the witness, the dwelling place, the refuge and the friend (suhṛt); the origin and the dissolution, the ground on which all rests, the treasure-house, and the seed that never perishes.
तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥
Tapamyahamaham varsham nigrihnamyutsrijami chaAmritam chaiva mrityushcha sadasachchahamarjuna
Krishna says that he gives heat, holds back the rain and sends it forth. He is deathlessness and death, and he is both what is (sat) and what is not (asat). The commentators explain sat and asat in different ways, for example as effect and cause.
त्रैविद्या मां सोमपाः पूतपापाः यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान् ॥
Traividya mam somapah putapapah yajnairishtva svargatim prarthayanteTe punyamasadya surendralokamashnanti divyandivi devabhogan
Krishna describes those who follow the rites of the three Vedas. They drink the soma, are cleansed of sin, worship him through sacrifices and ask for the way to heaven (svarga). He says that they reach the bright world of Indra, lord of the gods, and there enjoy the pleasures of the gods.
ते तं भुक्त्वा स्वर्गलोकं विशालम् क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।एवं त्रयीधर्ममनुप्रपन्नाः गतागतं कामकामा लभन्ते ॥
Te tam bhuktva svargalokam vishalam kshine punye martyalokam vishantiEvam trayidharmamanuprapannah gatagatam kamakama labhante
Krishna says that when they have enjoyed that vast heaven and their merit (puṇya) is used up, they enter the world of mortals again. So those who follow the rites of the three Vedas out of desire for its objects gain only coming and going.
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥
Ananyashchintayanto mam ye janah paryupasateTesham nityabhiyuktanam yogakshemam vahamyaham
Krishna says that for those who think of him alone and worship him, always joined to him, he himself carries their yoga-kṣema: gaining what they lack and keeping what they have. The schools explain what is gained and kept in different ways (see the views).
येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयाऽन्विताः ।तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥
Yepyanyadevatabhakta yajante shraddhayanvitahTepi mameva kaunteya yajantyavidhipurvakam
Krishna says that even those who are devoted to other deities and worship them with faith are in fact worshipping him, though not in the prescribed way (avidhi-pūrvakam). The schools explain why (see the views).
अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥
Aham hi sarvayajnanam bhokta cha prabhureva chaNa tu mamabhijananti tattvenatashchyavanti te
Krishna says that he is the one who receives all sacrifices and their lord. But such worshippers do not know him as he truly is (tattvena), and so they fall back, returning to the world of mortals.
यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः ।भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥
Yanti devavrata devanpitrinyanti pitrivratahBhutani yanti bhutejya yanti madyajinopi mam
Krishna says that those devoted to the gods go to the gods, those devoted to the ancestors (pitṛs) go to the ancestors, and those who worship the spirits of the elements (bhūtas) go to them. Those who worship him, he says, come to him.
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥
Patram pushpam phalam toyam yo me bhaktya prayachchhatiTadaham bhaktyupahritamashnami prayatatmanah
Krishna says that whoever offers him a leaf, a flower, a fruit or water with devotion, he accepts that offering of love from one whose heart is pure.
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥
Yatkaroshi yadashnasi yajjuhoshi dadasi yatYattapasyasi kaunteya tatkurushva madarpanam
Krishna tells Arjuna to make everything an offering to him: whatever he does, whatever he eats, whatever he offers in sacrifice, whatever he gives and whatever austerity he practises.
शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः ।संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥
Shubhashubhaphalairevam mokshyase karmabandhanaihSannyasayogayuktatma vimukto mamupaishyasi
Krishna says that in this way Arjuna will be freed from the bonds of action, whose fruits are pleasant and unpleasant. With his mind joined in the yoga of renunciation (saṃnyāsa-yoga), Krishna says, he will be free and will come to him.
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥
Samoham sarvabhuteshu na me dveshyosti na priyahYe bhajanti tu mam bhaktya mayi te teshu chapyaham
Krishna says that he is the same towards all beings; no one is hateful to him and no one is his favourite. But those who worship him with devotion are in him, and he is in them. The schools explain how this fits with his being the same to all (see the views).
अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥
Api chetsuduracharo bhajate mamananyabhakSadhureva sa mantavyah samyagvyavasito hi sah
Krishna says that even if a person of very wrong conduct worships him with undivided devotion, that person should be regarded as good (sādhu), because he has resolved rightly. The verse speaks of a change of heart, not of approval for wrong acts; 9.31 goes on to say that such a person soon becomes righteous.
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥
Kshipram bhavati dharmatma shashvachchhantim nigachchhatiKaunteya pratijanihi na me bhaktah pranashyati
Krishna says that such a person soon becomes righteous at heart (dharmātmā) and reaches lasting peace. He tells Arjuna to declare it boldly: “my devotee never perishes.”
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥
Mam hi partha vyapashritya yepi syuh papayonayahStriyo vaishyastatha shudrastepi yanti param gatim
Krishna says that all who take refuge in him reach the highest goal, and he names groups that the society of that age ranked below the brāhmaṇas and royal sages of the next verse: people “of sinful birth” (pāpa-yoni), women, vaiśyas and śūdras. The verse says that even they reach the highest goal, so no one who takes refuge in him is shut out; 9.29 has already said that Krishna is the same to all beings. The verse is read in two ways. Shankara and Ramanuja take women, vaiśyas and śūdras as the examples of “sinful birth”, which Shankara explains as a birth that results from past sins. The commentator Śrīdhara takes “of sinful birth” as a separate group, people of low birth, as Telang's footnote reports.
किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥
Kim punarbrahmanah punya bhakta rajarshayastathaAnityamasukham lokamimam prapya bhajasva mam
How much more, then, Krishna says, holy brāhmaṇas and devoted royal sages (rājarṣis). Since Arjuna has come into this passing, joyless world, Krishna tells him to worship him.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥
Manmana bhava madbhakto madyaji mam namaskuruMamevaishyasi yuktvaivamatmanam matparayanah
Krishna closes the chapter: fix your mind on him, be his devotee, worship him and bow to him. Disciplining the self in this way and holding him as the highest goal, he says, Arjuna will come to him. The same words return in 18.65.