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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।।

हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 9.2)

।।9.2।।यह सम्पूर्ण विद्याओंका और सम्पूर्ण गोपनीयोंका राजा है? यह अति पवित्र तथा अतिश्रेष्ठ है और इसका फल भी प्रत्यक्ष है। यह धर्ममय है? अविनाशी है और करनेमें बहुत सुगम है अर्थात् इसको प्राप्त करना बहुत सुगम है।

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.