B.G 9.01 and 02
श्रीभगवानुवाच -
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे। ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥१॥
śrībhagavānuvāca -
idaṁ tu te guhyatamaṁ pravakṣyāmyanasūyave। jñānaṁ vijñānasahitaṁ yajjñātvā mokṣyase'śubhāt ॥1॥
[श्रीभगवान् (śrībhagavān) - The Blessed Lord; उवाच (uvāca) - Said; इदं (idaṁ) - This; तु (tu) - Indeed; ते (te) - To you; गुह्यतमं (guhyatamaṁ) - The most secret; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; अनसूयवे (anasūyave) - To one free from envy; ज्ञानं (jñānam) - Knowledge; विज्ञान-सहितं (vijñāna-sahitaṁ) - Along with realization; यत् (yat) - Which; ज्ञात्वा (jñātvā) - Knowing; मोक्ष्यसे (mokṣyase) - You shall be liberated; अशुभात् (aśubhāt) - From inauspiciousness (evil, bondage);]
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॥
rājavidyā rājaguhyaṁ pavitramidamuttamam। pratyakṣāvagamaṁ dharmyaṁ susukhaṁ kartumavyayam ॥2॥
[राजविद्या (rājavidyā) - The king of knowledge; राजगुह्यं (rājaguhyaṁ) - The king of secrets; पवित्रम् (pavitram) - Most sacred; इदम् (idam) - This; उत्तमम् (uttamam) - Supreme; प्रत्यक्ष-अवगमं (pratyakṣa-avagamaṁ) - Directly perceivable; धर्म्यम् (dharmyam) - the eternal dharma, the divine; सुसुखं (su-sukham) - Very easy; कर्तुम् (kartum) - To practice; अव्ययम् (avyayam) - Imperishable;]
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-
saptamādhyāyoktaṁ spaṣṭayatyasminnadhyāye -
[सप्तम-अध्याय-उक्तं (saptama-adhyāya-uktam) - What was stated in the seventh chapter; स्पष्टयति (spaṣṭayati) - Is being clarified; अस्मिन्-अध्याये (asmin-adhyāye) - In this chapter.]
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-
rājavidyā pradhānavidyā। pratyakṣaṁ brahma avagamyate yena tat pratyakṣāvagamam। akṣeṣu iṁdriyeṣu prati prati sthitaḥ iti pratyakṣaḥ। tathā ca śrutiḥ -
[राजविद्या (rājavidyā) - The supreme knowledge; प्रधानविद्या (pradhānavidyā) - The foremost knowledge; प्रत्यक्षं (pratyakṣam) - Directly perceivable; ब्रह्म (brahma) - The Absolute; अवगम्यते (avagamyate) - Is understood; येन (yena) - By which; तत् (tat) - That; प्रत्यक्षावगमम् (pratyakṣāvagamam) - Direct perception and realization; अक्षेषु (akṣeṣu) - In the eyes; इंद्रियेषु (indriyeṣu) - In the organs of perception; प्रति प्रति (prati prati) - In each and every; स्थितः (sthitaḥ) - Present; इति (iti) - Thus; प्रत्यक्षः (pratyakṣaḥ) - Directly experienced; तथा च (tathā ca) - And thus; श्रुतिः (śrutiḥ) - The revealed scripture (Vedic text).]
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"
"yaḥ prāṇe tiṣṭhan prāṇādantaro yaṁ prāṇo na veda yasya prāṇaḥ śarīraṁ। yaḥ prāṇamantaro yamayatyeṣa ta ātmā'taryāmyamr̥taḥ॥", "yo vāci tiṣṭhan", "yaḥ cakṣuṣi tiṣṭhan"
[यः (yaḥ) - Who; प्राणे (prāṇe) - in the vital breath; तिष्ठन् (tiṣṭhan) - residing; प्राणात् (prāṇāt) - from the vital breath; अन्तरः (antaraḥ) - distinct, within; यम् (yam) - whom; प्राणः (prāṇaḥ) - the vital breath; न वेद (na veda) - does not know; यस्य (yasya) - whose; प्राणः (prāṇaḥ) - vital breath; शरीरं (śarīraṁ) - is the body; यः (yaḥ) - who; प्राणम् (prāṇam) - the vital breath; अन्तरः (antaraḥ) - from within; यमयति (yamayati) - controls, directs; एषः (eṣaḥ) - this; सः (saḥ) - he; आत्मा (ātmā) - the Self; अन्तर्यामी (antaryāmī) - the inner controller; अमृतः (amṛtaḥ) - immortal. यः (yaḥ) - Who; वाचि (vāci) - in speech; तिष्ठन् (tiṣṭhan) - residing. यः (yaḥ) - Who; चक्षुषि (cakṣuṣi) - in the eye; तिष्ठन् (tiṣṭhan) - residing.]
"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।
ityādeḥ।
[इत्यादेः (ityādeḥ) - Of this and similar things;]
- and such similar testimonials.
"य एषोऽन्तरक्षिणि पुरुषो दृश्यते"
"ya eṣo'ntarakṣiṇi puruṣo dr̥śyate"
[यः (yaḥ) - Who; एषः (eṣaḥ) - this; अन्तरक्षिणि (antarakṣiṇi) - in the inner sky (space within); पुरुषः (puruṣaḥ) - the being, the person; दृश्यते (dṛśyate) - is seen;]
"The Being who is seen in the inner sky (the space within)."
इति च।
iti ca।
[इति (iti) - Thus; च (ca) - and;]
- stated thus as well.
"अङ्गुष्ठमात्रः पुरुषोऽङ्गुष्ठं च समाश्रितः"
"aṅguṣṭhamātraḥ puruṣo'ṅguṣṭhaṁ ca samāśritaḥ"
[अङ्गुष्ठमात्रः (aṅguṣṭhamātraḥ) - Of the size of a thumb; पुरुषः (puruṣaḥ) - the being, the person; अङ्गुष्ठं (aṅguṣṭham) - the thumb; च (ca) - and; समाश्रितः (samāśritaḥ) - residing in, resting upon;]
"The Being of the size of a thumb, and residing in the thumb."
इति च।
iti ca।
[इति (iti) - Thus; च (ca) - and;]
- stated thus as well.
"त्वं मनस्त्वं चन्द्रमास्त्वं चक्षुरादित्यः"
"tvaṁ manastvaṁ candramāstvaṁ cakṣurādityaḥ"
[त्वं (tvaṁ) - You; मनः (manaḥ) - the mind; त्वं (tvaṁ) - You; चन्द्रमाः (candrāmāḥ) - the moon; त्वं (tvaṁ) - You; चक्षुः (cakṣuḥ) - the eye; आदित्यः (ādityaḥ) - the sun;]
"You are the mind, you are the moon, you are the eye, you are the sun."
इत्यादेश्च मोक्षधर्मे।
ityādeśca mokṣadharme।
[इति (iti) - Thus; आदेशः (ādeśaḥ) - instruction, teaching; च (ca) - and; मोक्षधर्मे (mokṣadharme) in the Moksha Dharma.]
- thus instructed in the Moksha Dharma (section of the Mahabharata).
"सः प्रत्यक्षः प्रति प्रति हि सोऽक्षेष्वक्षवान् भवति य एवं विद्वान् प्रत्यक्षं वेद।"
"saḥ pratyakṣaḥ prati prati hi so'kṣeṣvakṣavān bhavati ya evaṁ vidvān pratyakṣaṁ veda।"
[सः (saḥ) - He; प्रत्यक्षः (pratyakṣaḥ) - directly perceived, evident; प्रति प्रति (prati prati) - in each and every; हि (hi) - indeed, certainly; सः (saḥ) - he; अक्षेषु (akṣeṣu) - in the senses; अक्षवान् (akṣavān) - possessing senses, perceptible; भवति (bhavati) - becomes; यः (yaḥ) - who; एवं (evaṁ) - thus; विद्वान् (vidvān) - the wise one, knower; प्रत्यक्षं (pratyakṣam) - direct perception; वेद (veda) - knows;]
"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।
iti sāmavede bābhravyaśākhāyām।
[इति (iti) - Thus; सामवेदे (sāmavede) - in the Sāmaveda; बाभ्रव्यशाखायाम् (bābhravyaśākhāyām) - in the Bābhravya branch;]
- stated thus in the Bābhravya branch of the Sāmaveda.
धर्मः भगवान्। तद्विषयं धर्म्यम्। सर्वं जगद् धत्ते इति धर्मः।
dharmaḥ bhagavān। tadviṣayaṁ dharmyam। sarvaṁ jagad dhatte iti dharmaḥ।
[धर्मः (dharmaḥ) - Dharma; भगवान् (bhagavān) - the divine, the revered one. तद्विषयं (tad-viṣayam) - related to that; धर्म्यम् (dharmyam) - righteous, pertaining to dharma. सर्वं (sarvam) - all; जगत् (jagat) - the world, the universe; धत्ते (dhatte) - upholds, sustains; इति (iti) - thus; धर्मः (dharmaḥ) - Dharma;]
The word 'dharma' here means the Lord Bhagavān. That which pertains to it is righteous. Dharma is that which sustains the entire universe.
'पृथिवीधर्ममूर्धनि'
'pr̥thivīdharmamūrdhani'
[पृथिवी (pṛthivī) - Earth; धर्म (dharma) - Dharma, righteousness, natural order; मूर्धनि (mūrdhani) - at the summit, at the head, supreme.]
"At the summit of Earth's Dharma."
इति च प्रयोगात् मोक्षधर्मे।
iti ca prayogāt mokṣadharme।
[इति (iti) - Thus; च (ca) - and; प्रयोगात् (prayogāt) - from usage, application; मोक्षधर्मे (mokṣadharme) - in the Moksha Dharma.]
- thus is the usage in Moksha Dharma (section of Mahabharata).
"भारभृत् कथितो योगी"
"bhārabhr̥t kathito yogī"
[भारभृत् (bhārabhṛt) - bearer of burdens, sustainer; कथितः (kathitaḥ) - is said, described; योगी (yogī) - a yogi, one who is united (with the divine or discipline).]
"The Yogi is said to be the bearer of burdens."
इति च।
iti ca।
[इति (iti) - Thus; च (ca) - and;]
- stated thus.
"भर्तासन् भ्रियमाणो बिभर्ति"
"bhartāsan bhriyamāṇo bibharti"
[भर्ता (bhartā) - sustainer, protector; असन् (asan) - being, existing as; भ्रियमाणः (bhriyamāṇaḥ) - being upheld, supported; बिभर्ति (bibharti) - upholds, sustains.]
"Being the sustainer, he upholds even while being upheld."
इति च श्रुतिः।
iti ca śrutiḥ।
[इति (iti) - Thus; च (ca) - and; श्रुतिः (śrutiḥ) - the revealed scripture, Vedic testimony;]
- stated thus in the Vedic testimonial.
"धर्मो वा इदमग्र आसीन्न पृथिवी न वायुर्नाऽकाशो न ब्रह्मा न रुद्रो न देवा न ऋषयः सोऽध्यायत्।"
"dharmo vā idamagra āsīnna pr̥thivī na vāyurnā'kāśo na brahmā na rudro na devā na r̥ṣayaḥ so'dhyāyat।"
[धर्मः (dharmaḥ) - Dharma, cosmic order, righteousness; वा (vā) - indeed, truly; इदम् (idam) - this; अग्रे (agre) - in the beginning; आसीत् (āsīt) - was, existed; न (na) - not; पृथिवी (pṛthivī) - Earth; न (na) - not; वायुः (vāyuḥ) - wind, air; न (na) - not; आकाशः (ākāśaḥ) - space, ether; न (na) - not; ब्रह्मा (brahmā) - Brahmā, the creator; न (na) - not; रुद्रः (rudraḥ) - Rudra, a form of Śiva; न (na) - not; देवाः (devāḥ) - the gods; न (na) - not; ऋषयः (ṛṣayaḥ) - the sages; सः (saḥ) - He, that (Dharma); अध्यायत् (adhyāyat) - meditated, contemplated.]
"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॥
iti ca sāmavedaśākhāyām॥
[इति (iti) - Thus; च (ca) - and; सामवेदशाखायाम् (sāmaveda-śākhāyām) - in the branch of the Sāmaveda;]
- thus stated in the branch of the Sāmaveda.
प्रत्य्क्षावगमशभ्देन अपरोक्ष ज्ञान साधनत्वं उक्तं ॥२॥
pratykṣāvagamaśabhdena aparokṣa jñāna sādhanatvaṁ uktaṁ ॥2॥
[प्रत्यक्षावगम (pratyakṣāvagama) - direct perception, immediate realization; शब्देन (śabdena) - by the word, through the term; अपरोक्ष (aparokṣa) - non-indirect, immediate; ज्ञान (jñāna) - knowledge; साधनत्वं (sādhanatvaṁ) - the state of being a means; उक्तं (uktaṁ) - is stated, declared;]
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।
saptamoktaṁ prapañcayati।
[सप्तम-उक्तं (saptama-uktam) - What was stated in the seventh (chapter); प्रपञ्चयति (prapañcayati) - Is being elaborated;]
What was stated in the seventh chapter is now being elaborated.
