Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
9.33 किम् पुनः how much more? ब्राह्मणाः Brahmins? पुण्याः holy? भक्ताः devoted? राजर्षयः royal saints? तथा also? अनित्यम् impermanent? असुखम् unhappy? लोकम् world? इमम् this? प्राप्य having obtained? भजस्व worship? माम् Me.Commentary Rajarshis are kings who have become saints while discharging the duties of the kingdom.It is very difficult to get a human birth which is the means of attaining the goal of life. Being born in this human body you should lead a life of devotion to the Lord. In the human body alone will you have the power to reflect (VicharaSakti)? discrimination and dispassion. Even the gods envy the human birth.This body is impermanent. It perishes soon. It brings pain of various sorts. So give up the efforts for securing happiness and comfort for this body. If you do not aim at Selfrealisation even after attaining a human birth? you live in vain you are wasting your life and you are a slayer of the Self. You will again and again be caught in the wheel of birth and death.
Swami Chinmayananda
If even those lacking in qualities and spiritual practices, as described in the previous verse, can attain the Divine through devotion, then how much easier must be the attainment of the highest good for those endowed with spiritual disciplines? This need not even be stated. These spiritually equipped persons are the brahmins—those of purified consciousness—and the kings, meaning the wise and noble-hearted with far-sighted vision. The king who has wisely employed his sovereignty and wealth in service of truth experiences genuine peace through self-inquiry. Such a king is called a rajarshi, a sage-king.
After describing all manner of people—those of every possible temperament and heart—and prescribing suitable practices for all to attain self-knowledge, the Blessed Lord now concludes this teaching, saying: Having obtained this transient and joyless world, now worship Me with devotion.
The teaching given for Arjun's sake is for all of us, for if Sri Krishna represents the Atman, the eternal Self, then Arjun represents that human being who finds himself powerless in facing the challenges of life's struggles.
In a world filled with countless objects of sense, the senses themselves, and the movements of mind—all of which are ever-changing—we must live our lives. Naturally, the pleasure derived from sense-enjoyment through these changing faculties must be transient. And the interval between two pleasures is filled only with suffering.
In the same affirmative and empowering spirit of knowledge that the Gita teaches, the Blessed Lord Sri Krishna declares here that this world is merely a pit of sorrow, a chasm of despair, a realm devoid of lasting joy.
The Blessed Lord instructs Arjun: Having obtained this transient and joyless world, now dedicate yourself to the worship of the eternal, blissful Atman. To encourage Arjun in this practice, the Lord has said that unlike those lacking in qualities, the person endowed with the virtues of the brahmin and the rajarshi shall find success certain and assured. Therefore, worship Me with devotion.
"O my Lord, when I must face enemies on the battlefield, how can I worship You?" To this, the Blessed Lord responds—
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.