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Bhagavad Gita Chapter 9 Verse 1

भगवद् गीता अध्याय 9 श्लोक 1

श्री भगवानुवाच
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।9.1।।

English Translation - Swami Gambirananda

9.1 The Blessed Lord said However, to you who are not given to cavilling I shall speak of this highest secret itself, which is Knowledge [Jnana may mean Brahman that is Consciousness, or Its knowledge gathered from the Vedas (paroksa-jnana). Vijnana is direct experience (aparoksa-jnana).] combined with experience, by realizing which you shall be free from evil.

English Translation - Swami Sivananda

9.1 The Blessed Lord said I shall now declare to thee who does not cavil, the greatest secret, the knowledge combined with experience (Self-realisation). Having known this thou shalt be free evil.

English Translation - Dr. S. Sankaranarayan

9.1. The Bhagavat said To you, who is entertaining no displeasure, I shall clearly declare also this most secret knowledge, together with action, by knowing which you shall be free from evil.

English Commentary - Swami Sivananda

9.1 इदम् this? तु indeed? ते to thee? गुह्यतमम् greatest secret? प्रवक्ष्यामि (I) shall declare? अनसूयवे to one who does not cavil? ज्ञानम् knowledge? विज्ञानसहितम् combined with experience? यत् which? ज्ञात्वा having known? मोक्ष्यसे thou shalt be free? अशुभात् from evil.Commentary Idam (this) alludes to knowledge of the Self.Jnana Theoretical knowledge of Brahman through the study of the Upanishads? also known as Paroksha Brahma Jnana.Vijnana Direct intuitive perception of Brahman or AtmaSakshatkara? also known as Aparoksha Brahma Jnana.This alone forms the direct means of attaining to liberation from evil or the bondage of Samsara? freedom from birth and death.The knowledge of the Self is the most profound secret. It can hardly be described in words. It can be realised only through direct experience or spiritual intuition. Atman or Brahman or the selfluminous? eternal? Supreme Purusha is ever shining in the chambers of the hearts of men. Throughout the ages there have always been a few who have trodden the spiritual path and found out this secret or the spiritual treasure of the precious pearl of the Self. Knowledge of the Self is the only direct means for attaining liberation? Karma Yoga purifies the heart and leads to the dawn of the knowledge of the Self.Lord Krishna says? O Arjuna? I shall teach you this profoundest secret knowledge combined with realisation as you are free from jealousy. From this we can clearly understand that freedom from jealousy is an important alification for an aspirant. Knowledge can only dawn in a mind which is free from all forms of jealousy which causes great distraction of the mind and produces intense heartburning. Matsarya (malicious envy)? Irshya (jealous of others prosperity or happiness) and Asuya (envious or indignant over the merits of another) are all varieties of jealousy. If you superimpose evil alities on a virtuous man who really does not possess these alities on a virtuous man who really does not possess these alities and speak ill of him? this is jealousy (Asuya). To behold evil or to look at a person with the faultfinding evil eye? and to see evil in him who is free from any kind of fault and who is virtuous is Asyua. Jealousy is only pettymindedness. This is a modification of ignorance. It can be eradicated by eniry of the nature of the Self and cultivating its opposite alities? viz.? nobility? broad and universal tolerance? magnanimity and largeheartedness.To thee who does not carp or cavil This implies that Arjuna was endowed with all the virtues of a disciple such as straightforwardness? selfcontrol? restraint of the senses? serenity of mind? discrmination? dispassion? etc. This is the Upalakshana (the truth alluded to where only a part is stated) and Asuya is the Upalakshaka (the hint which alludes to the Upalakshana).

English Translation of Sanskrit Commentary By Sri Shankaracharya's

9.1 Te, to you; anasuyave, who are not given to cavilling, who are free from carping; pravaksyami, I shall speak of; idam, this. The Lord uttered the word this by bearing in mind as an immediately present fact the knowledge of Brahman that will be and was spoken of in the earlier chapters. The word tu (however) is used for pointing out a distinction [The distinction of Knowledge from meditation that was being discussed.]. (I shall speak) of this itself-what is that?-(it is) guhyatamam, the highest secret; and is jnanam, Knowledge, complete Knowledge-nothing else-, the direct means to Liberation, as stated in the Upanisads and the Smrtis, Vasudeva is all (7.19), the Self verily is all this (Ch. 7.25.2), One only, without a second (op. cit. 6.2.1), etc., and also as stated in such Upanisadic texts as, On the other hand, those who understand otherwise than this come under a different ruler, and belong to the worlds that are subject to decay (op. cit. 7.25.2). (Knowledge) of what kind? It is vijnana-sahitam, combined with experience; jnatva, by realizing, by attaining; yat, which Knowledge; moksyase, you shall be free; asubhat, from evil, from worldly bondage.

English Translation of Commentary - Dr. S. Sankaranarayan

9.1 Idam etc. Not to entertain displeasure is an important reisite for communicating knowledge. The words Jnana and Vijnana [mean respectively knowledge and action] as above.

English Translation of Ramanuja's Sanskrit Commentary

9.1 The Lord said I will declare to you, who does not cavil, this most mysterious knowledge called Upasana, which is of the nature of Bhakti, together with special knowledge, namely, the distinguishing knowledge of how it differs from other meditations. The import is this: You have heard of My eminence, which is distinct in kind from all other forms of greatness and is unlimited in its modes. You must have been convinced that it can be so only and not otherwise. To you whose mind is thus prepared, I shall declare that knowledge by aciring which, and making which your way of life, you will be emancipated from all evil that hinders you from attaining Me.

Commentary - Chakravarthi Ji

The majestic aspect of the Lord as the object of worship, suitable for his servants, and the excellence of that pure devotee are described clearly in the ninth chapter. Bhakti is superior to karma, jnana, yoga and other processes. As described in the seventh chapter, such bhakti is either pradhanibhuta or kevala. And amongst the types of bhakti, the supreme position of kevala bhakti, which is extremely powerful, not dependent of purity of heart or other elements like jnana, has clearly been shown. The ninth chapter begins to speak about the powers of the Lord required as knowledge in performing that pure bhakti. The Gita is the essence of all scriptures, and essence of the Gita is the middle six chapters. The middle of those six chapters, the ninth and tenth chapters, is the further essence of the six chapters. In three verses the Lord, praises what he will be describing in the chapter. The jnana which gives liberation described in the second, third and other chapters is guhya, or secret. The knowledge which I reveal in the seventh and eighth chapter, which is suitable for attainment of me, knowledge which is actually knowledge of Bhagavan, knowledge of  bhakti, is guhyatara, more secret. In this chapter, I will speak to you knowledge about kevala, or suddha bhakti, which is by far guhyatama, most secret. By the word jnana or knowledge, one should understand that it means only bhakti, not the well known jnana mentioned in the first six chapters. In the second verse, by using the adjective avyayam or indestructible, it must be understood that this knowledge is beyond the gunas. It is bhakti, which is beyond the gunas, not the jnana mentioned earlier, which is in sattva guna. In verse 3, the word dharma means only bhakti as well. I will teach this most secret bhakti to you, to one who is not hostile or selfish (anasuyave). This indicates that there is a rule that bhakti is taught only to one who is not selfish or inimical. I will teach you this bhakti (jnana), extending up to direct realization of me (vijnana sahitam), by which bhakti you will be freed from rebirth, or freed from all obstacles to bhakti (asubhat).

Rudra Vaishnava Sampradaya - Commentary

In the previous chapter Lord Krishna has established that the Supreme Lord can only be attained by bhakti or pure loving devotion. Now in this chapter the Supreme Lords most marvelous and phenomenal glories will be expounded. Lord Krishna having first explained in the seventh and eighth chapters how the Supreme Lord is easily attainable solely by bhakti alone and by no other means is it possible, He delineates the incomprehensible glory and extraordinary power of pure loving devotion. Lord Krishna uses the word anasuvaye meaning one who is not subject to envy and malice which He specifies is Arjuna and He also uses the compound word vijnana-sahitam meaning direct realisation of Him. Lord Krishna is infinitely merciful. One who through the greatest ignorance finds any fault in the Supreme Lord, thinking that He is not expounding the factual reality and thinking that He is repeatedly expounding His own greatness in this treatise and merely glorifying Himself is a gross offender. To neutralise the possibility of such foolish mentalities Lord Krishna emphasises what is to come by a metaphor with the word guhyatamam meaning most secret treasure. Factual knowledge about spiritual matters is confidential. Even more confidential than that is knowledge about the atma or the eternal soul which resides within the subtle and physical body of all sentient beings. But the most confidential knowledge is actual knowledge about the Supreme Lord which is the greatest mystery and by achieving realisation of one is never again subjected to maya or illusory impressions superimposed upon the mind and is immediately liberated from samsara the perpetual cycle of birth and death and attains the immortal spiritual worlds in eternal association with Him.

Brahma Vaishnava Sampradaya - Commentary

Shri Vaishnava Sampradaya - Commentary

The fundamental principles distinguishing the different kinds of devotees of the Supreme Lord were discussed in the previous chapter. Now Lord Krishna reveals in this chapter: The glorious magnificence and greatness of the object of devotion, the Parama Purusa or Supreme Being will be delineated. The importance of the saintly devotees of the Supreme Lord will be explained. The nature of bhakti or pure love in devotion will be examined. Lord Krishna uses the word anusuyave which means without duplicity. Such a sincere person is naturally honest and of a spiritual disposition is also trusting. When such a person hears of the unlimited glories and matchless attributes of the Supreme Lord Krishna even though they are being revealed by Him; such persons have full unadulterated faith, trust and confidence that His words apply eternally and are undoubtedly without question the absolute reality. Such persons are qualified to comprehend this knowledge by which realising and then implementing it into ones everyday life they shall be relieved of all reactions and impurities which are obstacles in the path to attainment of the Supreme Lord.

Kumara Vaishnava Sampradaya - Commentary

The fundamental principles distinguishing the different kinds of devotees of the Supreme Lord were discussed in the previous chapter. Now Lord Krishna reveals in this chapter: The glorious magnificence and greatness of the object of devotion, the Parama Purusa or Supreme Being will be delineated. The importance of the saintly devotees of the Supreme Lord will be explained. The nature of bhakti or pure love in devotion will be examined. Lord Krishna uses the word anusuyave which means without duplicity. Such a sincere person is naturally honest and of a spiritual disposition is also trusting. When such a person hears of the unlimited glories and matchless attributes of the Supreme Lord Krishna even though they are being revealed by Him; such persons have full unadulterated faith, trust and confidence that His words apply eternally and are undoubtedly without question the absolute reality. Such persons are qualified to comprehend this knowledge by which realising and then implementing it into ones everyday life they shall be relieved of all reactions and impurities which are obstacles in the path to attainment of the Supreme Lord.

Transliteration Bhagavad Gita 9.1

Sri Bhagavaan Uvaacha: Idam tu te guhyatamam pravakshyaamyanasooyave; Jnaanam vijnaanasahitam yajjnaatwaa mokshyase’shubhaat.

Word Meanings Bhagavad Gita 9.1

śhrī-bhagavān uvācha—the Supreme Lord said; idam—this; tu—but; te—to you; guhya-tamam—the most confidential; pravakṣhyāmi—I shall impart; anasūyave—nonenvious; jñānam—knowledge; vijñāna—realized knowledge; sahitam—with; yat—which; jñātvā—knowing; mokṣhyase—you will be released; aśhubhāt—miseries of material existence