Chapter - IX
UNITIVE CONTEMPLATION AS A ROYAL SCIENCE AND CROWNING SECRET
(Raja-Vidya or Raja-Guhya-Yoga)
[1]
Sribhagavan said:
To you indeed who do not mistrust I shall declare this profound secret of wisdom together with its applied aspects, by knowing which you shall be freed from what savours of evil.
Another secret of wisdom is being told here whose knowledge frees a wayfarer from all types of evil. Today, when we are aware that the entire world is full of evil around us, this knowledge imparted by Paramatma through the mouth of Krishna should come as a succour to mankind looking for the path that would make people perform lesser evils in future.
[2]
Royal science, crowning secret, purificatory is this, superior, objectively verifiable, conforming to right living, very easy to live (and) subject to no decrease.
Another verse has been added talking of the merits of knowing this secret. The importance attached to the subject itself shows the importance of this secret that we all need to know. It has been said clearly that the path is easy to tread, superior than all other paths, purificatory, objectively verifiable, conforming to right living and one treading on which leads to no harm. This description is nothing but the description of ‘sirat-e-mustaqeem’ or ‘the straight path’. ‘Objectively verifiable’ means it will appeal to a man of wisdom. ‘Conforming to right living’ means it is best suited for our well-being. ‘Very easy to live’ means God does not wish to push us beyond a point but His path can be easily treaded. ‘Subject to no decrease’ means it will remain the ‘Royal Science’ for all times to come.
[3]
Men without whole-hearted faith-affiliation to this way of right living, O Burner of Foes (Arjuna), not attaining to Me, return to the paths of mortality and cyclic repetition of existence.
It is clear the Royal Science is the science of elevation of the self so much so that it attains salvation. Those who are unable to attain salvation continue to return to the paths of mortality, thereby meaning they continue to take repeated lives as mortal beings.
It is being said that the pursuer has to have whole-hearted faith-affiliation to this way of right living. See that another verse has been added to show the importance of this path. And it has been categorically stated that those lacking in whole-hearted faith-affiliation do not attain union with God and return to the cycle of rebirth. Thus it is clear, the path being shown is the path that would lead to attaining union with the God.
[4]
By Me all this world is pervaded, My form unmanifested; all beings have existence in Me and I do not have existence in them.
After giving so much importance to this secret, Manifest Self has started imparting the knowledge, which ensures that the person attains union with the Absolute. What is that?
If you have not guessed till now, the answer is again the same: the true knowledge of the Absolute, the relationship of the Absolute with Its Manifest Form, which eventually comprise the Devatas, who are the subject of discussion in the Vedas, and the role of the Devatas in leading us to the worship of the Absolute. We have already proved in the BOOK that these Devatas took birth at a later stage as Mohammad, Ali, Fatima, Hasan, Husain and 9 more. If you have any more doubts as regard to our claim, see for yourself what Paramatma has to say.
We have said that the Paramatma or Manifest Self of God is doing the talking here. It is categorically stated that the Paramatma or Manifest Self pervades the entire world. All beings, including the Manifest Self, originate from the Unmanifest and the Unmanifest is not dependent on the beings for its existence.
[5]
And further, beings do not exist in Me; behold My status as a divine mystery; further, Myself remaining that urge behind things, I bear them but do not exist in them either.
In spite of saying that “all beings have existence in Me”, it is now said that “beings do not exist in Me.” Is it duality? No! This can only be understood by one who has understood the true relationship between the Manifest and the Devatas. Noor of Devatas surely exist in all beings as all the beings have been created after the creation of the Devatas. Devatas originated through a process that eventually led to the creation of 14 beings. Therefore, the Absolute has no direct relationship with the beings yet controls them through its control over the Devatas.
As regards to the Devatas, it has also been said that the God has created them but do not exist in them too. The status of Paramatma has been described as a divine mystery. Interestingly, Quran when talking of Rooh simply says not much has been told about it to the man. The mystery remains unresolved even there. This is so because the Paramatma’s ultimate aim, as we have seen, is to lead man to the worship of the Absolute.
[6]
As the great (expanse of) air filling all space has its basis in pure extension, thus you should understand all existences as having their basis in Me.
Again Paramatma wishes to clarify that all the beings, including the Divine Beings or the Devatas, have their basis in Him. This is because His Manifest Self created the one Noor that divided to create the Devatas and the human beings when they were created had link to both the Devatas as well as the Force of Darkness. Unable to understand this link of Zulmat (the Force of Darkness) within ourselves, Christians began calling it traces of the original sin. Truly, the original sin too was performed under the influence of Zulmat and since Zulmat has power to misguide us both from within and without, it is to be subdued and movement of the self should be pursued towards path of purity so that the self gets closer to the upper sections having link to the Devatas.
God does not exist inside any of the beings. Neither does the God gains from our worship or loses from lack of it. It is we who are the gainers and the losers. If we tread the path of the Devatas, we could reach the level of salvation, but it has to be achieved through subduing Zulmat.
[7-8]
All beings, O Son of Kunti (Arjuna), pass into My nature at the end of a unit of cosmic duration (kalpa) and at the beginning of the same unit, I emanate them.
By virtue of My nature, I emanate again and again the whole aggregates of beings, subject as they are to the necessary compulsion of nature.
What was said earlier is being described again. It was stated that even Brahma gets united into Paramatma’s Nature at the end of one Brahma Day, which is equivalent to the life of 1000 creations one after the next. Now it is being said for all beings. Each of the beings has to merge in the nature of Paramatma at one time or the other. Then, when He creates again, the same cycle gets repeated another time.
Verse 8 says it is the nature of the Paramatma that it keeps on creating. As a consequence of that nature, it creates again and then again and again. All beings are given birth, and then they become subjected to the necessary compulsion of nature.
We invite you to ponder for a moment. The same nature of God is visible right to the smallest atom. You will find new creations happening, cells creating cells, and the process continues. A small Polly grain gives birth to an entire tree, whose Polly grains do the same. Since all that is God’s nature, Paramatma too keeps doing the same and the same is reflected in all of His creations.
[9-10]
Further, these works do not bind Me, O Winner of Wealth (Arjuna), for I am seated, seemingly indifferent, unattached to those actions.
By Me presiding, nature gives birth to both the moveable and the immoveable entities; because of this, O Son of Kunti (Arjuna), this (moving) world revolves.
A very categorical statement is given here. Our actions, our deeds, our worship do not affect the Paramatma in any way. He is seated, as if indifferent, unattached to all actions. Moveable and immoveable entities in this cosmos are because of his Nature and it is because of this that the world revolves.
Ayat-al-Kursi (a collection of few verses from Quran) which is recited by the Muslims talk of kursi (seat) and arsh (sky) as abode. This has become a raging debate among Muslims, who have no idea whatsoever of the concept of Paramatma (Manifest Self). They debate whether God is invisible, all-pervading non-manifest or whether he sits on a throne high up in the sky. They both have points to support their argument from Quran. This is because of their inability to understand the difference between Manifest and Non-Manifest God. As Non-Manifest, He is all pervading and invisible while the Manifest Self needs a Manifest Seat at a particular place high in the highest of skies. It is to that Manifest place that Mohammad had gone on the night of ascent (Meraj), which has been elaborately described in the Quran.
[11-12]
The foolish misunderstand Me because of My adopting the human form, ignorant as they are of My being that is beyond, as the Lord of all beings.
Of frustrated hope, of frustrated deeds, empty of wisdom, non-discriminating, like malignant titans and demons, submitting themselves to a nature (of) confounding (values).
This tells why the war of Mahabharata took place. There were people who were worshipping the Devatas. And the Paramatma was repeatedly telling them of the relationship of the Devatas with the Absolute. Those who worshipped Devatas as gods are being termed as foolish.
It is one or the other Devatas who descend in human form and this is called Avatar. Avatars were being sent whenever and wherever a need was felt for it. But there was to be a time when all the Devatas would descend in human body, one after another. This event had been celebrated in all previous scriptures. People initially waited for the Devatas to come but later got misled into worshipping them as gods. After calling such people as foolish, Paramatma calls them as ignorant because they consider those Divine Beings as gods when Paramatma is even the Lord of those Divine Beings.
Verse 12 shows how Paramatma ridicules and condemns those persons. “Of frustrated hope, of frustrated deeds, empty of wisdom, non-discriminating, like malignant titans and demons, submitting themselves to a nature (of) confounding (values).”
Is it not the secret that is being told? Sad thing is that this secret could neither be comprehended by the people of Krishna’s time nor by the people of our time. Hope this commentary will show the way.
[13]
But those of Great Self, O Partha (Arjuna), affiliated to My divine nature, adore with mind exclusive of all extraneous interests, having known Me as the unexpended primal Source of all beings.
This verse praises those who know the God’s truth. They are described as people of Great Self. They are affiliated to God’s divine nature. Adoration, mind it, has been described as being done with mind and not through ritualistic deeds. It has to be “exclusive of all extraneous interests.” That Paramatma is to be known and worshipped as the unexpended primal source of all beings, including the Divine Beings.
The phrase “unexpended primal source of all beings” is important. We have seen from the Upanishads how the Absolute God created a Manifest Self, which started worshipping the Absolute from the moment of Its creation. The Manifest desired there should be more worshippers and the God granted It the permission to create further. Therefore, all subsequent creations have come out of the Manifest Self, which has been described earlier in the Gita as “the Poet-seer, the Ancient, the Ordainer, minuter than the atom, the Dispenser of all, of unthinkable nature, sun-coloured, beyond the darkness.” That power created by the Absolute, which is minuter than the atom, is also the “unexpended primal source of all beings”. Either all beings emanated from it like a big bang and continue to expand till this day so much so that the entire expanding universe is within the Manifest Self. As part of this expansion, first a Noor was created which divided to have 14 Noors. This was followed by angels as robots or servants to the Devatas and then man was created by the Manifest Self. The purpose of creation of all these is to have more worshippers.
As we have said, angels had already been created as robots, who continue to do whatever is assigned to them. When Noor was created, that divided into 14 Noors of the Devatas; Zulmat too was created. This was prior to the creation of angels and man. This was essential because man was not to be created as angels, with no power to disobey. Man was created with a free mind, and he was created to give a test; it is desired that at least some of them will pass the test. They will get out of the maze created by Zulmat, find the straight path through their own effort, and come to the right path – the path of salvation. That is the ultimate victory of man. God knew of this and had immense confidence in man’s ability to pass the test. That is why He said to the angels: “What I know (about this man), you know not.”
There is another angle to this! We have talked of the big bang theory and the universe emanating from one entity that is smaller than the atom, which is the Manifest Self. We have also said the Quran confirms that when the cosmos will be wounded back, nothing will remain but the Manifest Self of God (wajhallah or the Face of Allah). You have also seen a Divine Day comprises 1000 creations and this is the 994th creation of this Divine Day. After 1000 creations, the reverse of the big bang process viz. the wounding up process will happen.
When we read the Bible, we find it gives genealogy of Adam till Jesus. We know a little more than 2000 years have passed since Jesus passed away. If we go by the Bible, not more than 12,000 to 15,000 years have passed since Adam. On the other hand, scientific studies based on carbon-dating have found man existing 50,000 years back and even beyond. This discrepancy can be resolved only through our understanding of the Divine Creation Plan. Since this is the 994th creation of this Divine Day, we should expect 993 Adams prior to our Adam. That is why when somebody asked Ali (Siva) what was prior to Adam, he said Adam, and when asked what was prior to that Adam, he said Adam and kept on saying 70 times till the questioner stopped asking. Quran says man has been created in the best of moulds. That is why all the previous creations too were similar to this man with only slight differences.
We must remember the universe will exist for 6 more Adams after this creation of ours is wounded up. The angels’ question in the Quran whether God was creating somebody who would indulge in murder and bloodbath shows man is prone to evils of such grievous nature. Gita says our sins are leading to the decay of the world. If we want to prolong the life of humans in this cosmos, we will have to return to a life of righteousness. Otherwise, murder and bloodbath which is visible all across the world, will lead to the end of the progeny of our Adam.
Since we know it is the Zulmat which is responsible for propagating evil and Gita says our sins are leading to the decay of the world, we will be justified in concluding that Noor wants to prolong the life of this creation to the extent it can through ceaselessly trying to bring the people towards path of worship and righteousness. While the obedient atmas (selfs) have already attained salvation and left this world, it is the disobedient atmas that remain. This is the reason why we find sins increasing and righteousness decreasing with every succeeding generation. It is for this reason that this age has been called kaliyuga. The atmas that are left have been afflicted with various bad habits (under the influence of Zulmat) to such an extent that they have become incapable of attaining salvation and continue to stay in this world, birth after birth. But Noor is still trying its best, even trying to guide those disobedient atmas towards worship of God. Even as evil surmounts, it is our duty to tread the path of righteousness and worship if we wish to be on the side of Noor and if we hope to prolong the life of this creation. Such people alone have been called ‘wise’ in the Gita.
[14-15]
Always singing praises of Me, ever striving, firm in vows and saluting Me devotedly, they are ever-united in worshipful attendance;
Others also, sacrificing with the wisdom-sacrifice, unitively, dualistically, as also in many ways facing universally everywhere, worshipfully attend on Me.
Characteristics of those wise men, who know the secret about God and His relationship with us through the Manifest Self and the Devatas, is being told here. They always sing praises of God, strive for righteousness and upholding truth at all times, never go back on their words and salute to God devotedly. They remain united with God forever in worshipful attendance, even when it may appear that they are engaged in performing worldly acts.
There are others who perform sacrifices with the wisdom-sacrifice. This means that all their acts are performed keeping the unitive factor in mind. It is they who will attain union with the Absolute.
[16]
I the ritual action, I the sacrifice, I the ancestral oblation, I the potent, I the potent medicinal herb, I the holy formula, I also the melted butter, I the fire, I the offering.
Again, the people of the time are ridiculed for their beliefs. They had associated their rituals with various deities. Later, it will be clearly stated that even the forefathers and demons were being worshipped, besides the Devatas.
Paramatma gives one and only one formula. All acts have to be performed for God. Devatas are the most endeared creatures but only created for a particular purpose. They took upon them the task of leading the mankind to God. They are the guides while Zulmat is the misguiding force. Once this is known and the path lighted, the man can tread on the path directly to attain union with God.
[17]
I the Father of this world, the Mother, the Supporter and the Grandsire (ancestor), the Holy One who is to be known, the Purifier, the syllable Aum, as also the (Vedas) called Rik, Sama and Yajus.
To the intelligent and wise, the Vedas too show the direction to reach God. Agreed that the Vedas identify the time and place when the Devatas would take birth on earth, but that is to recognize those who would show us the true path to attain union with God. Ultimately, it is the Supreme God who is to be worshipped as the Father of this world, the Mother, the Supporter and the Grandsire, the Holy One who is to be known, the Purifier, and also the syllable Aum. (We have already proved in the BOOK that the syllable Aum is symbolic of a garuda leading to God with the Devatas forming the various fore-parts of the garuda.) Thus Aum is symbolic of the necessity to attain union with the Manifest Self and worship the Absolute.
[18]
[I am] the Goal, the Supporter, the Lord, the Witness, the Abode, the Refuge, the Friend, the Becoming, the Dissolution, and Ground of Being, ontological Basis, and never-expended Seed.
Manifest Self (Paramatma) should be the final goal of all. One should seek refuge in It, one should consider only It as the friend, and it is the Manifest Self which is the cause of all life and dissolution.
[19]
I radiate heat (and) I rain; I withhold and I send forth; I am immortality and death; as also being and non-being, O Arjuna.
Devatas have a great role to play in this cosmos. They are the guardians of the fourteen spheres. They are the bestowers of food, rain and wealth. Forgetting that they were agents of God who performed their assigned duty, people of the time had associated even heat and rain with the Devatas, who were being worshipped as gods. Unfortunately, that age-old legacy continues to this day with several people worshipping Indra Deva as the rain-god. True that it is the Devatas who control heat and rain and all life on earth but eventually, it is the God who controls the Devatas. Immortality and death are all due to God. It is He who, again through the Devatas, creates the being and non-being.
[20-21]
Knowers of the three (Vedas), soma-drinkers, purified from sin, worshipping by sacrifices, pray of Me the way to heaven; they, attaining the holy world of Indra (Lord of gods) enjoy divine feasts in heaven.
They, having enjoyed that expansive heaven-world, then on their merit exhausted, they enter the world of mortality, thus conforming to the righteous notions implied in the three (Vedas), desiring desirable objects they obtain values which come and go.
The sarcasm in this verse is evident. The digression had taken place to such an extent that ‘the knowers of the Vedas’ had created a drink in the name of ‘soma-drink’ when ‘soma-drink’ has actually been used in the Vedas as akin to water from Hauz-e-Kausar, described in Muslim traditions. The phrase ‘drank the soma-drink’ was used for those who attained martyrdom (shahadat) while being on the right path. Likewise, sacrifices in the Vedas were sacrifice of life and other sacrifices like that of one’s happiness, wealth, etc. while the ‘knowers of the Vedas’ had started performing rites and rituals in the name of these sacrifices. People had started worshiping Indra as the Lord of gods (which even the commentator - NG - has put in brackets to show his belief) and performed all acts in love of heavens.
It is to be noted here that even though this way of worship has been criticized severally, the position of Indra is never degraded. On the contrary, we find that those who worshipped him are even sent to the heavens, if they sincerely did all those acts in the name of Indra. They are allowed to live in heaven for a particular period. They are given divine feasts and enjoy all the benefits of the heaven-world.
However, it has been clarified that this is not the way through which one can attain salvation or union with the Absolute God from where there is no return. We have said earlier, one who dies thinking of divinity go to the divinity. Therefore, those in lower portions of heaven return to this world when merit of their deeds gets exhausted.
See that even though worshipping Indra is not the way to salvation but since Indra is the beloved Divine Person, even these misguided efforts do not go in vain. So the person goes to Heaven, enjoy the life there, but is sent back on earth when the merits have got exhausted.
It has already been repeatedly said that salvation can be reached through the way shown by Indra to reach the Absolute God. One who attains union with the Absolute God gets free from the repeated cycle of rebirth. Such a person is said to have attained salvation or nijaat as per the Muslims.
[22]
Those persons who meditating on Me to the exclusion of all else, worship Me, to those ever established unitively I bring that solace of the unitive way of yoga.
People should meditate on God to the exclusion of all else, including the Devatas. Such people get directly united with the Absolute
[23]
Even those who, devoted to other devas, worship them with faith, they in fact worship Myself, O Son of Kuti (Arjuna), though not conforming to orthodox rules.
The explicit use of Devatas, that too the word ‘other devas’, after the name of Indra has been used before, shows that our interpretation till now is the only correct interpretation of these verses. It has been Devatas who had been subject of debate till now. It has been they whose real position in relation to the Paramatma became the cause of the war of Mahabharata.
Paramatma says clearly that even those who are devoted to various Devatas and worship them with faith are in fact worshipping the God. Such is the importance that Paramatma gives to the Devatas. However, it has been added that such worship does not confirm to orthodox rules.
This statement is of more importance to Muslims than the Hindus. Muslims other than Shias have more or less discarded the Devatas (Ahlulbayt) and try to reach the God directly. They too are on the wrong because it has been explicitly stated that the path to God has to be shown by the Devatas. On the other hand, many Shias, even though they might not admit it, are in fact worshipping the Devatas like Ali, Fatima and Husain and give less significance to the worship of God, which ought to be the ultimate goal. To uphold the remembrance of these Devatas, they even forsake their prayers to Absolute God. This is not the desired way. Devatas cannot be eulogized at the cost of worship of God. As we have quoted earlier in the BOOK, Devatas are to be remembered keeping in mind their position in relation to God. Their worship may be accepted, though it is an unorthodox way, if they are worshipped keeping in mind that all their qualities and attributes are because of God, who is higher than them. Even such worshippers are called unorthodox worshippers and it is stated they will come back to this world, once the merit of their good deeds get exhausted. This means they will not attain salvation.
In his commentary of Surah Al-Kahf, Verse 7, which says:
Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works.
Agha Mahdi Pooya writes: “There is no possibility of adopting any created being as an object of worship, beside Allah. When a Muslim repeats tashahud in every salat (prayer), which makes it clear that even the Holy Prophet and his Ahlulbayt, in spite of their highest status, are created beings, therefore there is none equal to Him and He alone is the sole object of worship. The Quran gives permission to remember the chosen servants of Allah as sincere worshippers of Allah. To pay homage to them, as the angels were commanded to prostrate before Adam (Surah Baqarah: 34) or the family of Yusuf prostrated before him (Yusuf: 100), is not prohibited, because worship (ibadat) depends on intention, and the intention of a true Muslim can never be their worship which is for Allah.”
[24]
I am indeed the Enjoyer, as also the Lord of all sacrifices; but they fall indeed who do not understand Me according to first principles.
The path that leads to God must be known. That path passes through the Devatas, who form the part of the self inside us. It is they who took birth on earth as the fourteen Ahlulbayt of the Muslims.
Paramatma says that It is the enjoyer of all the austerities and acts of righteousness and it is also the Lord of all sacrifices. This must have come as a rebuke to those in the army of the Kauravas who performed sacrifices to the Devatas. However, immediately after saying this, the position of the Devatas too is upheld and it is said clearly that the Paramatma must be understood according to the first principle i.e. according to the manner in which It created the cosmos. Once that first principle will be remembered, position of Devatas will become clear.
[25]
Votaries of the divinities go to the divinities, votaries of the ancestors go to the ancestors, sacrificers to elemental existences go to the elemental existences; and so too My worshippers attain to Me.
The same was said earlier as well. Those who worship the divinities go to the divinities. They enjoy the benefits of their righteous deeds but when the merits of their deeds have been exhausted or when the life of the divinities themselves merge with the Manifest Self, they return to the cycle of rebirth. Likewise, those who worship the ancestors are thrown where their ancestors were themselves at that point of time. Those who sacrifice to the material fire, the material air, and other material things, remain in the material world. Only those who worship the Paramatma or the Absolute attain union and become immortal.
[26]
He who offers to Me with devotion a leaf, a flower, a fruit, or water, that do I accept as being offered with devotion by one who makes the (Right) effort.
Making an effort is important. Paramatma accepts the offering of one who makes effort, even if he offers an insignificant thing. Such is the bounteous nature of Paramatma.
[27]
What you do, what you eat, what you offer, what you give, what austerity you practice, O Son of Kunti (Arjuna), let that be done as an offering to Me.
All acts of life, including the mundane acts of eating, offering, giving, and the austerities performed, must all be done for Paramatma (the Manifest Self). A person who learns to offer all acts to God is a yogi. Such a person is a sanyasi as well.
[28]
Thus you will be liberated from the bonds of action, whether its results are good or evil. With Self affiliated to unitive Self-denial, as one thus emancipated you will attain to Me.
Actions are good and evil. One who performs all his acts in remembrance of God gets liberated from the attachment of action; even so they have a good or evil effect. The motive is more important. Human self has a tendency to get affiliated with various attachments. That is perhaps because human mind grasps thing in the form of pictures, and thus creates attachment to material things. These are to be denied. And the self should be affiliated to the Manifest Self of God. Such a person gets emancipated and attains to God.
[28]
I (regard) all beings equally. To Me there is none hateful or dear. They however who worship with devotion, they are in Me and I too am in them.
Paramatma regards all beings as equal. To Paramatma, there is none who is hateful and none who is dear. But those who perform righteous deeds, those who worship God with devotion, they attain a special position.
[30]
Even if one of very evil actions should worship Me with a devotion exclusive of all else, he should be accounted to be good all the same merely by the fact that he has a properly settled determination.
Person who has performed ‘very evil actions’ all his life, if he worships the God with a devotion wherein no other attachment comes to play, that person too “should be accounted to be good all the same merely by the fact that he has a properly settled determination.”
[31]
Instantaneously he becomes established in his own right nature and enters into eternal peace. Believe Me in all confidence, O Son of Kunti (Arjuna), that one affiliated to me with fidelity knows no destruction.
Properly settled determination enables a man of very evil actions to get established in his own right nature and gain salvation. Stressfully it is said that one who gets himself affiliated to the Paramatma gets to know no destruction. He attains that permanent bliss which is salvation.
[32]
They too who resort to Me for refuge, O Partha (Arjuna), whoever they might be, (whether) women, workers (sudras) as well as farmer-merchants (vaisyas), (all) of sinful origin, they too attain to the supreme goal.
We must remember the society was divided into four varnas (castes) and the priests were all powerful. They even controlled the kings. Among these four castes, sudras and vaisyas were considered lower. Gita is talking of them and saying clearly that whoever seeks refuge in the Manifest Self, attain the ‘supreme goal’ of salvation. Having a sinful past is immaterial. Person should resort to God for refuge. And He gives refuge, in the form of salvation.
[33]
How much more then the pure brahmanas as also the devoted royal sages. Having reached this transient joyless world do you worship Me.
Be it the sudras, the farmers or the brahmins – the path is one and the same for all of them. Sudras could be those of sinful past, i.e. a life of sin in the previous birth. Brahmins are those who might have performed certain virtuous deeds in past but none of them were able to reach the Absolute in their previous births. That is why they have again taken birth in human form. The goal of all of them must be to attain union with the Absolute.
[34]
Become one with Me; be devoted to Me; sacrifice to Me; bow down to Me; unifying thus yourself, you shall surely come to Me, your supreme Goal none other than Me.
Supreme Goal has to be none other than the Paramatma - the Manifest Self of the Absolute God. Come, let’s all endeavour to get united with the Absolute. So that there will be no more births for us. So that we all attain immortality! This is the supreme secret that is being told.
Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the Absolute, in the Dialogue between Sri Krishna and Arjuna, the Ninth Chapter entitled Unitive Contemplation as a Royal Science and Crowing Secret.
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