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Bhagavad Gita Chapter 9 Verse 2

भगवद् गीता अध्याय 9 श्लोक 2

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्।।9.2।।

English Translation - Swami Gambirananda

9.2 This is the Sovereign Knowledge, the Sovereign Profundity, the best sanctifire; directly realizable, righteous, very easy to practise and imperishable.

English Translation - Swami Sivananda

9.2 This is the kingl science, the kingly secret, the supreme purifier, realisable by direct intuitional knowledge, according to righteousness, very easy to perform and imperishable.

English Translation - Dr. S. Sankaranarayan

9.2. This shines among the sciences; (this is) the secret of monarchs; it is a supreme purifier, it is comprehensible by immediate perception, is righteous, easy to do, and imperishable.

English Commentary - Swami Sivananda

9.2 राजविद्या the king of sciences? राजगुह्यम् kingly secret? पवित्रम् purifier? इदम् this? उत्तमम् highest? प्रत्यक्षावगमम् realisable by direct? intuitional knowledge? धर्म्यम् according to righteousness? सुसुखम् very easy? कर्तुम् to perform? अव्ययम् imperishable.Commentary In this verse Lord Krishna eulogies the knowledge of Brahman very highly in order to create a great interest in the spiritual aspirants for attaining It ickly.There is neither blind faith nor faithmongering in this royal science. The truth? the sovereign,secret (the Self or the Absolute) can be directly realised by intuition or immediate perception. The science of the Absolute is the most splendid of all sciences. It is the science of sciences. Of sciences the highest? of secrets the most profoun? of purifiers the supreme is this. The knowledge of Brahman is the best purifier. It reduces the roots of all Karmas and all the Karmas themselves which have been stored up in the course of many thousands of births? into ashes in the twinkling of an eye. It destroys Avidya along with its effects. An expiatory act (Prayaschitta) cannot destroy all sins. It removes the effect of a single sin? only to some extent. Even if it is removed the effect of that sin remains in a subtle state in the mind and forces him to do sinful acts in his next birth. But the knowledge of the Self destroys ickly all the sins in their gross and subtle states that are accumulated in the course of several thousands of births along with Avidya? their cause. That is the reason why it is a supreme purifier. The causal body of the Jiva is called MulaAvidya (rootignorance). The Avidya or the veil of ignorance that envelops the visible objects of this world is called Sthula Avidya or gross ignorance.The knowledge of the Self is not opposed to Dharma. It is the fruit of all actions done in many births without expectation of fruits. Further? the knowledge of the Absolute can very easily be attained. One may think that this knowledge will perish soon as it is easily obtained? when its effect is exhausted. It is not so. It is imperishable. It is everlasting. It shines for ever by its own Selfeffulgence. He who has tasted this nectar even once becomes immortal. Therefore the knowledge of the Absolute is certainly worth aciring. You will have to strive very hard to attain it anyhow in this birth? as it is very difficult to get a human birth. Strive hard every moment? for life is uncertain and the prize (final liberation) is great.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

9.2 And that is raja-vidya, the Sovereign Knowledge, the kind among sciences because of the abundance of its radiance. Indeed, this knowledge of Brahman shines most brilliantly among all kiinds of learning [The word raja means a king, or figuratively, the greatest; or, derived from the root raj, to shine, it may mean shining.-Tr.] So also, idam, this; is raja-guhyam, the Sovereign Profundity, the kind among profundities; uttamam, the best; pavitram, sanctifier. This knowledge of Brahman, which sanctifies all things that purify, is the greatest. Shine it reduces to ashes in a moment (the results of) all actions-righteous, unrighteous and others-together with their roots, accumulated over many thousands of births, therefore, what to speak of its sanctifying power! Besides, it is pratyaksavagamam, directly realizable, directly perceivable like happiness etc. Even though possessed of many alities, a thing may be noticed to be contrary to righteousness. The knowledge of the Self is not opposed to righteousness, in that way, but it is dharmyam, righteous, not divorced from righteousness. Eeve so, it may be difficult to practice. Hence the Lord says it is susukham, very easy; kartum to practise, like the knowledge of the distinction among jewels. It is seen (in the world) that, actions which reire little effort and are accomplished easily yield meagre results, whereas those that are difficult to accomplish yield great results. Thus the contingency arises that this (knowledge of Brahman), however. which is easily attained, perishes when its result gets exhausted. Therefore the Lord says it is avyayam, imperishable. From the point of view of its result, it is not perishable like (the results of) actions. Hence the knowledge of the Self should be highly regarded.

English Translation of Commentary - Dr. S. Sankaranarayan

9.2 Raja-etc. Shines : that which illumines in the midst of all sciences. Here [in the Gita] itself it is said The science of the Self [is the chief] among the sciences. Here in this science kings like Janaka etc., have a right and pervilege (adhikara) [to learn]. It is their secret, as it is much protected (by them) by heroism easy for the Ksatriyas. As they do not waver [in their mind] because of their heroic nature that is common in the members of the warring class, it is very easy to do i.e., to observe. Imperishable : Unlike other actions this action of worshipping Brahman does not perish through the enjoyment of [its result].

English Translation of Ramanuja's Sanskrit Commentary

9.2 This is a royal science, the king among sciences; the royal mystery, the king among mysteries. Or royal science may also mean the science known and practised by kings. Indeed kings are those who have broad and profound minds. The meaning is that this is the science of great minds. This is a mystery, because the great-minded alone are skilled in keeping mysteries. This is supreme purifier; for it removes completely all blemishes opposed to the attainment of Myself. It is realised by direct perception. Avagama is that which is apprehended - the subject of knowledge. It is that knowledge which has become direct perception, so that its object is directly apprehended. The import is that I, when worshipped in the spirit of Bhakti, become perceptible to the worshipper immediately. Even so, it is in accord with Dharma or inseparable from Dharma. What is called Dharma is that which constitutes the means for the highest good. Though it is of the nature of supreme good, as it brings about the vision of Myself, yet it is also the means for completely attaining Me, which is the end unsurpassed and the final good. Because of this, it is pleasurable to practise; its adoption is a matter of supreme love. It is abiding, imperishable. It does not perish even after leading to My attainment. That is, I give Myself up to one who performs this form of worship; even then it appears to Me that I have done nothing for him. Such is the meaning.

Commentary - Chakravarthi Ji

Moreover, this knowledge (bhakti) is the king of knowledge, the king of worship. There are various types of bhakti and this is the king, or in the highest position, exceeding all others. The usage of raja vidya is similar to the word raja danta or front teeth. As in the usage raja danta (front teeth: king of teeth), there is reversal of the normal order of the elements of the compound word. This is permitted according to the rule raja-dantaditvad  (Panini 2.2.31) Of all secrets, it is the highest. Bhakti of any type is very secret, and of all the types of bhakti this is the king, the most secret (raja guhyam). It is most purifying (pavitram uttaman), because it is the atonement for all sins. It is more purifying than knowledge of the soul (tvam). According to Madhusudana Sarasvati since it uproots immediately all the sinful reactions spread over many thousands of lifetimes situated in the gross and subtle bodies, and the cause of all sins, ignorance, it is the most purifying of all things. It is directly realized (pratyaksavagamam): bhaktih paresanubhavo viraktir anyatra caisa trika eka-kalah prapadyamanasya yathasnatah syus tustih pustih ksud-apayo ‘nu-ghasam Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. SB 11.2.42 From this verse, it is understood that the realization is proportional, since the attainment of realization is in accordance with the intensity of worship. It does not deviate from dharma (dharmyam). Though one may fail to perform all dharmas or religious duties, bhakti is the perfection of dharma. This is understood from the statement of Narada: yatha taror mula-nisecanena trpyanti tat-skandha-bhujopasakhah pranopaharac ca yathendriyanam tathaiva sarvarhanam acyutejya As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality. SB 4.31.14 Unlike karma, jnana and other processes, there are no extreme pains to the body, voice or mind (by renunciation of the senses), since bhakti makes use of the ears and other senses as a principal element in hearing chanting and other processes (susukham kartum). Because it is beyond the gunas, the process of bhakti is eternal (avyayam), unlike such processes as karma and jnana, which are temporary.

Rudra Vaishnava Sampradaya - Commentary

Lord Krishna emphasizes the paramount position of this knowledge by a metaphor using the word raja meaning king. The king is the highest authority in the kingdom and this spiritual vidya or wisdom is the highest authority of all knowledge. The word guhyam means confidential and among all confidential knowledge this wisdom is the highest. The word raja is placed before the secondary words vaidya and guhyam to place emphasis of this on each. This wisdom is supremely holy, completely sanctifying and directly experienced by those whose senses are directed to the Supreme Lord in bhakti or pure loving devotion. The results of this wisdom is incomparable as one will never deviate from righteousness and it includes the merits of all virtuous acts prescribed in the Vedic scriptures. It is easy to practice being simple to perform and it is imperishable because its result is everlasting.

Brahma Vaishnava Sampradaya - Commentary

Hari OM! In this chapter Lord Krishna clarifies what He has already revealed in the seventh chapter. Sovereign wisdom is primal wisdom. The word pratyaksavagaman is that which is experienced by direct realization of the brahman or spiritual substratum pervading all existence. That which is established in each of the sense organs individually is known as pratyaksa. The Moksa Dharma states: That which is established in the breath is different from the primal breath of the presiding deity. The presiding deity will not know him but he is like the body of the Supreme Lord. Similarly are the presiding deity of speech and the presiding deity of sight etc. The Supreme Purusa or supreme personality who is the size of a thumb is abiding in the etheric space within the heart. He is also established in the mind, the moon, space, the sun, etc. In the Vavravya section of the Sama Veda is stated: Having established each of the presiding deities as the perceiver of the sense organs, the Purusa being the archetype of the senses is also known as pratyaksa. One who understands the Purusa as such is endowed with wisdom. The word dharmyam means eternal righteousness and is representative of the Supreme Lord. All his activities are always established in eternal righteousness. Whatever is spoken about Him or written about Him from the Vedic scriptures concerning Him or any of authorized avatars or incarnations and His and their activities are always without exception established in eternal righteousness. He maintains and sustains the entire material creation therefore He is the foundation of dharma. Being the sole upholder of all dharma the Supreme Lord is revered as the apex and ultimate personality. Preserving and supporting all existence thereby all beings in creation are supported as well. The Sama Veda reveals: In the beginning only the Supreme Lord as dharma existed, neither the Earth, the wind or space, nor Brahma, nor Shiva, nor the demigods, nor the sages. The word pratyaksavagaman also denotes one of the ways to experience supernatural reality. Now begins the summation. What Lord Krishna stated in chapter seven is being explained in more detail here.

Shri Vaishnava Sampradaya - Commentary

The words raja-vidya mean kingly knowledge, supreme wisdom. As the king is the most supreme ruler this knowledge is the most supreme wisdom. The words raja-guhyam mean the supreme secret or most confidential. True kings are those who possess lofty minds and deep hearts. So this supreme knowledge is appropriate for those also having such minds and hearts. Only people possessing lofty minds and deep hearts possess the discrimination to know what must be kept sacred and confidential from the mundane and profane view. To such persons this knowledge is a sacred mystery and revered. The word pavitram means pure, sanctifying, having the virtue to absolve all impurities which obstruct the attainment of the Supreme Lord Krishna. The word pratyasavagamam means realisation by direct perception. Avagamam is that which is realised and therefore an object of perception. Hence the reality which becomes perceived is in fact consciousness and becomes pratyasavagamam. The purport of this is that by performing bhakti or pure, loving devotional service unto the Supreme Lord, He immediately reveals Himself internally to His surrendered devotee. The word dharmyam meaning eternal righteousness has the virtueof being inseparable from the Supreme Lord. The attribute of dharmyam is known to be the means to achieve spiritual communion with the Supreme Lord. In and of itself the very nature of virtue is happiness. But when the practice of virtue is known to be capable of granting direct access to the Supreme Lord it becomes extremely exhilarating and is so joyful to cultivate as it leads one to the exquisitely blissful goal of attaining the Supreme Lord Krishna. Thus it is susukham kartum or very joyful to perform. This supreme wisdom being so delightful and congenial is what Lord Krishna is about to reveal and must always be embraced with faith in gratitude and love. The word avyayam means imperishable. This means that bhakti or pure, loving devotion does not cease when one attains the Supreme Lord but continues expanding, unabated eternally. What Lord Krishna is declaring is that when His loving devotee achieves this quality of devotion then He immediately delivers Himself to them entirely, feeling that it is insufficient compensation by what He is giving to His bhakta or devotee who has so much love for Him. Lord Krishna feels that even after He has given Himself entirely to His devotee that still this is not enough compensation to reciprocate for their love for Him. This is how inconceivably profoundly Lord Krishna regards His beloved devotees.

Kumara Vaishnava Sampradaya - Commentary

The words raja-vidya mean kingly knowledge, supreme wisdom. As the king is the most supreme ruler this knowledge is the most supreme wisdom. The words raja-guhyam mean the supreme secret or most confidential. True kings are those who possess lofty minds and deep hearts. So this supreme knowledge is appropriate for those also having such minds and hearts. Only people possessing lofty minds and deep hearts possess the discrimination to know what must be kept sacred and confidential from the mundane and profane view. To such persons this knowledge is a sacred mystery and revered. The word pavitram means pure, sanctifying, having the virtue to absolve all impurities which obstruct the attainment of the Supreme Lord Krishna. The word pratyasavagamam means realisation by direct perception. Avagamam is that which is realised and therefore an object of perception. Hence the reality which becomes perceived is in fact consciousness and becomes pratyasavagamam. The purport of this is that by performing bhakti or pure, loving devotional service unto the Supreme Lord, He immediately reveals Himself internally to His surrendered devotee. The word dharmyam meaning eternal righteousness has the virtueof being inseparable from the Supreme Lord. The attribute of dharmyam is known to be the means to achieve spiritual communion with the Supreme Lord. In and of itself the very nature of virtue is happiness. But when the practice of virtue is known to be capable of granting direct access to the Supreme Lord it becomes extremely exhilarating and is so joyful to cultivate as it leads one to the exquisitely blissful goal of attaining the Supreme Lord Krishna. Thus it is susukham kartum or very joyful to perform. This supreme wisdom being so delightful and congenial is what Lord Krishna is about to reveal and must always be embraced with faith in gratitude and love. The word avyayam means imperishable. This means that bhakti or pure, loving devotion does not cease when one attains the Supreme Lord but continues expanding, unabated eternally. What Lord Krishna is declaring is that when His loving devotee achieves this quality of devotion then He immediately delivers Himself to them entirely, feeling that it is insufficient compensation by what He is giving to His bhakta or devotee who has so much love for Him. Lord Krishna feels that even after He has given Himself entirely to His devotee that still this is not enough compensation to reciprocate for their love for Him. This is how inconceivably profoundly Lord Krishna regards His beloved devotees.

Transliteration Bhagavad Gita 9.2

Raajavidyaa raajaguhyam pavitramidamuttamam; Pratyakshaavagamam dharmyam susukham kartumavyayam.

Word Meanings Bhagavad Gita 9.2

rāja-vidyā—the king of sciences; rāja-guhyam—the most profound secret; pavitram—pure; idam—this; uttamam—highest; pratyakṣha—directly perceptible; avagamam—directly realizable; dharmyam—virtuous; su-sukham—easy; kartum—to practice; avyayam—everlasting