Bhagavad Gita Chapter 9, Verse 34 (BG 9.34) — Meaning, Translation & Commentary

# BG 9.34 — Commentary Translation Verse 9.34 is a beautiful summary of the entire chapter, for it illuminates many other verses within it. We may say that this verse serves to explain numerous other verses. In the Vedantic texts on self-development and self-realization, instruction is given in right knowledge and meditation. The nature of meditation has been defined thus: contemplation of That (Truth), discourse upon it, mutual discussion of it, and the mind becoming absorbed in or taking the form of That — the wise understand this as brahma-abhyasa, the practice of Brahman. Keeping this definition of brahma-abhyasa in mind, the great sage Vyasa depicts in this verse, with firm conviction, his beautiful path of devotion. This thought has been expressed on more than one occasion throughout this chapter. At all times, engaged in any activity whatsoever, by fixing the mind upon Me, My devotee worships Me and bows in reverence to Me. In brief: for spiritual advancement in life, the development of the mind is a fundamental necessity. If we truly wish to achieve spiritual development, then neither external circumstances nor conditions, nor our habits, nor our past or present life can be any obstacle. Earnest remembrance of the Divine or contemplation of the Self is the secret of success. Thus, when you understand Me as the supreme goal, you shall attain Me — this is Sri Krishna's assurance to Arjuna. What we are in the present is due to our impressions and tendencies. When we possess noble and divine impressions, we become aligned with them accordingly. --- ## Conclusion Thus concludes the Ninth Chapter, named the Yoga of Royal Knowledge and Royal Secret, in the Upanishad of the Bhagavad Gita, the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, concerning the knowledge of Brahman. The name given to this chapter is most fitting. The two terms "royal knowledge" and "royal secret" have been extensively discussed. At the beginning of the chapter, we observed that pure consciousness itself is that knowledge in whose light all conditioned or mental knowledge becomes possible. Therefore, to call this knowledge, which reveals that transcendent reality, the "royal knowledge" is entirely appropriate. In the Upanishads, it is called the "foundation of all knowledge," for once it is known, nothing else remains to be known. This is also the proclamation of the Mundaka Upanishad.