B.G 9.01 and 02
श्रीभगवानुवाच -
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे। ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥१॥
The Blessed Lord said:
I shall now declare to you the most secret knowledge, along with its realization, knowing which you shall be freed from all inauspiciousness (bondage).
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्। प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥२॥
This is the king of knowledge and the king of secrets, the most sacred and supreme. It enables one to perceive directly the Dharma, easy to practice, and imperishable.
Gīta Bhāshya 9.01 and 02
The subject of 7th chapter is further clarified in this chapter. 'rājavidyā' - the foremost knowledge. Brahman is directly perceived by such knowledge, hence, 'pratyakṣa-avagamaṁ'. The lord is called 'Pratyakṣa' as he resides in each of the senses. He is called 'Dharma' as Dharma is that which sustains the entire universe.
सप्तमाध्यायोक्तं स्पष्टयत्यस्मिन्नध्याये-
What was stated in the seventh chapter is clarified in this chapter.
राजविद्या प्रधानविद्या। प्रत्यक्षं ब्रह्म अवगम्यते येन तत् प्रत्यक्षावगमम्। अक्षेषु इंद्रियेषु प्रति प्रति स्थितः इति प्रत्यक्षः। तथा च श्रुतिः-
The 'rājavidyā', i.e. 'King of Knowledge', refers to the foremost knowledge. The Brahman is directly perceived through such knowledge, hence the usage 'pratyakṣa-avagamaṁ'. He is called 'Pratyakṣa' as he is situated in the eyes and every sense organ. So states the Vedic testimonials (Bṛhadāraṇyaka Upaniṣad, 3.7):
"यः प्राणे तिष्ठन् प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं। यः प्राणमन्तरो यमयत्येष त आत्माऽतर्याम्यमृतः॥", "यो वाचि तिष्ठन्", "यः चक्षुषि तिष्ठन्"
"He who resides in the vital breath, yet is distinct from it; whom the breath does not know; whose body is the breath; who controls the breath from within - He is the Self, the inner controller, the immortal one.", "He who resides in speech.", "He who resides in the eye."
इत्यादेः।
- and such similar testimonials.
"य एषोऽन्तरक्षिणि पुरुषो दृश्यते"
"The Being who is seen in the inner sky (the space within)."
इति च।
- stated thus as well.
"अङ्गुष्ठमात्रः पुरुषोऽङ्गुष्ठं च समाश्रितः"
"The Being of the size of a thumb, and residing in the thumb."
इति च।
- stated thus as well.
"त्वं मनस्त्वं चन्द्रमास्त्वं चक्षुरादित्यः"
"You are the mind, you are the moon, you are the eye, you are the sun."
इत्यादेश्च मोक्षधर्मे।
- thus instructed in the Moksha Dharma (section of the Mahabharata).
"सः प्रत्यक्षः प्रति प्रति हि सोऽक्षेष्वक्षवान् भवति य एवं विद्वान् प्रत्यक्षं वेद।"
"Indeed, He is directly perceived in each and every sense by the one who possesses the senses. He who thus knows is the wise one and understands 'direct perception'."
इति सामवेदे बाभ्रव्यशाखायाम्।
- stated thus in the Bābhravya branch of the Sāmaveda.
धर्मः भगवान्। तद्विषयं धर्म्यम्। सर्वं जगद् धत्ते इति धर्मः।
The word 'dharma' here means the Lord Bhagavān. That which pertains to it is righteous. Dharma is that which sustains the entire universe.
'पृथिवीधर्ममूर्धनि'
"At the summit of Earth's Dharma."
इति च प्रयोगात् मोक्षधर्मे।
- thus is the usage in Moksha Dharma (section of Mahabharata).
"भारभृत् कथितो योगी"
"The Yogi is said to be the bearer of burdens."
इति च।
- stated thus.
"भर्तासन् भ्रियमाणो बिभर्ति"
"Being the sustainer, he upholds even while being upheld."
इति च श्रुतिः।
- stated thus in the Vedic testimonial.
"धर्मो वा इदमग्र आसीन्न पृथिवी न वायुर्नाऽकाशो न ब्रह्मा न रुद्रो न देवा न ऋषयः सोऽध्यायत्।"
"In the beginning, the Dharma alone existed; there was no Earth, no wind, no space, no Brahmā, no Rudra, no gods, and no sages. He (Dharma) meditated."
इति च सामवेदशाखायाम्॥
- thus stated in the branch of the Sāmaveda.
प्रत्य्क्षावगमशभ्देन अपरोक्ष ज्ञान साधनत्वं उक्तं ॥२॥
By the term "pratyakṣāvagama," the role of immediate knowledge as a means is stated.
Gīta Tātparya 9.01 and 02
9th chapter is an elaboration of 7th chapter.
सप्तमोक्तं प्रपञ्चयति।
What was stated in the seventh chapter is now being elaborated.
