Gita 09.33 – Go beyond incompatible material existence to compatible spiritual existence
kiṁ punar brāhmaṇāḥ puṇyā
bhaktā rājarṣayas tathā
anityam asukhaṁ lokam
imaṁ prāpya bhajasva mām (Bg 9.33)
Word-for-word:
kim — how much; punaḥ — again; brāhmaṇāḥ — brāhmaṇas; puṇyāḥ — righteous; bhaktāḥ — devotees; rāja-ṛṣayaḥ — saintly kings; tathā — also; anityam — temporary; asukham — full of miseries; lokam — planet; imam — this; prāpya — gaining; bhajasva — be engaged in loving service; mām — unto Me.
Translation:
How much more this is so of the righteous brāhmaṇas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me.
Explanation:
kiṁ punar brāhmaṇāḥ puṇyāḥ: How much more this is so of the righteous brāhmaṇas,
bhaktā rājarṣayaḥ tathā: and the devotees and saintly kings.
anityam asukhaṁ lokam: Therefore, having come to this temporary, miserable world,
imaṁ prāpya bhajasva mām: engage in loving service unto Me.
In the previous verse, Kṛṣṇa states that even those who are low-born can be delivered through devotion to Him. He then says, therefore, how much more this applies to those who are high-born, such as pious brāhmaṇas, devotees, and saintly kings. Alternatively, this can be understood as referring specifically to devoted rājarṣis. He concludes this line of thought by saying, anityam asukhaṁ lokam imaṁ prāpya bhajasva mām. Therefore, having taken birth in this temporary and miserable material world, one should simply go ahead and become devoted to Him.
The phrase “anityam asukhaṁ lokam” is essentially a repetition or reiteration of “duḥkhālayam aśāśvatam,” the more well-known expression from Bhagavad-gītā 8.15. Both phrases convey the same underlying truth about the nature of material existence.
Moving forward, the key point Kṛṣṇa is making here is that, as souls in the material world, we are bound to suffer and bound to die. These realities are simply unavoidable. When we recognize the inevitability of this destiny, why should we resent it and entangle ourselves in unnecessary distress?
Instead, if we focus on striving to move closer and closer to Kṛṣṇa, then through the practice of bhakti, we can transcend the misery of this material world.
Hence, the basic point Kṛṣṇa makes here is that we have choices, and we should make an intelligent choice. When a person is sick, they are willing to undergo treatment, no matter how difficult it may be, because the alternative is continued misery. If, however, there is a treatment that can actually cure the disease—one that is practical, highly probable, and feasible, and that has already worked in other cases, especially in those who were even more severely afflicted—then there is all the more reason to accept that treatment.
Similarly, the point of this verse is that if the previous verse states that even those who are low born can be elevated, then why should those who are high born not be elevated? Arjuna is a rāja-rṣi, a saintly king, and he certainly can be elevated.
The essential point of the Ninth Chapter of the Bhagavad-gītā is a consistent and unequivocal glorification of the path of bhakti in comparison to other paths. In this chapter, bhakti is primarily contrasted with karma-kāṇḍa and with the worship of the devatās, but there is also an indirect comparison with impersonalism, particularly in verses 9.11 and 9.12.
Furthermore, Kṛṣṇa says, anityaṁ asukhaṁ lokam imaṁ prāpya bhajasva mām. It is noteworthy that sat-cit-ānanda constitutes the defining characteristics of the soul, whereas “anitya” is the opposite of sat, and “asukha” is the opposite of ānanda. In this sense, the very nature of material existence stands in opposition to the nature of the soul. To the extent that we recognize this difference in nature, and to the extent that we consciously address it by acknowledging the incompatibility of material existence with our spiritual identity, to that extent there is genuine hope of moving toward lasting happiness.
If we fail to recognize this incompatibility, it is like a person who has fallen into water and is trying to find stability and peace within the water itself. That will never work. Water is inherently unstable and restless. There may be moments when the waves are gentle, but at other times they can be fierce and overwhelming. The fundamental incompatibility of human life with water has to be clearly recognized, and only then can the human being make the intelligent effort to situate oneself somewhere other than the water.
Similarly, the essential incompatibility of the soul with the material world needs to be recognized. Just as it is impossible to expect steadiness and firm ground while remaining in water, it is equally impossible to expect a lasting and joyful life within material existence. This, of course, does not mean that we should expect problems, borrow problems, or bury ourselves in problems. Certainly, through a negative attitude and inconsiderate choices, we can make life far more miserable than it needs to be. Scripture guides us to avoid such unnecessary suffering, and accepting that guidance is an important part of living intelligently and productively within this material existence.
In the final analysis, if a person in the ocean is indiscreet, he may drift into stormy waters and become far more buffeted and troubled than necessary. However, if he has the sense to seek relatively calmer waters, or at least to avoid stormy regions, he can remain comparatively peaceful even while still in the ocean. Similarly, within this material world, we can also live with a measure of peace by following the principles of dharma, acting according to our nature, and avoiding unnecessary passions that create turbulence in our lives.
All said and done, just as peace cannot be found in the water but only outside the water, on land, similarly, as souls who are spiritual at our core, we can find peace and stability only at the spiritual level of reality. That is what we should strive for, and that is precisely what Kṛṣṇa is urging in this verse when He says, anityam asukhaṁ lokam imaṁ prāpya bhajasva mām. If one understands this basic point—that one’s inherent nature is spiritual—then the proper course becomes clear. Moreover, in Arjuna’s case, Kṛṣṇa emphasizes that he is high-born and thus has a greater opportunity and a greater likelihood of success. Therefore, Kṛṣṇa urges him to take up the practice of bhakti and attain perfection.
Thank you.
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