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Gita : Ch-9. Slo-1.

Srimad Bhagavad-Gita :

Chapter-9. ( Raja-vidya-raja-guhya-yogam )

Slokam-1. (  The Supreme Lord said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most secret wisdom, knowing which you shall be relieved of the miseries of material existence. )

sri   bhagavan   uvaca :

idam    tu    te    guhyatamam    pravakshyamyanasuyave,

jnanam    vijnanasahitam     yajjnatva    mokshyasesubhat.

sri   bhagavan   uvaca   =   Lord  Krishna   said;

idam   jnanam   tu   =   of   this   sastram;

vijnanasahitam    =   along   with   the   knowledge   of  experience;

anasuyave   =   without   jealous   (  faultless );

 te   pravakshyamy   =   shall  explain   to  you;

yat   ( idam )   jjnatva   =   if   know   this;

asubhat   =   from   the   situation   worldly   miseries;

mokshyase   =   you   will  be  liberated.

In the seventh and eighth chapters Lord Krishna described:

1) The paramount position of the Supreme Lord.

2) The various types of devotees of the Supreme Lord.

3) Bhakti or pure loving devotion as the only way to attain the Supreme Lord.

4) That atma tattva or soul realisation is a prerequisite for attaining the Supreme Lord.

5) Only the devotees who have achieved the above attain liberation and the Supreme Lord.

6) Those who lack sufficient knowledge and soul realisation are reborn again and again.

In this chapter Lord Krishna begins revealing confidential information about the Supreme Lord as well as the glory and extraordinary power of the devotees.
Now in order to express the greatness of spiritual knowledge and to censure those in ignorance with little or no faith in Him; Lord Krishna uses the word anasuyave meaning to those without envy and duplicity He will reveal this guhyatamam or confidential knowledge.

The wisdom of righteousness by which the atma or soul is known as distinct from the physical body which is even more confidential and the most confidential of all is knowledge about the Supreme Lord because such wisdom is only attained solely by pure, loving devotion which gives direct perception of the Supreme Lord in reality.

 Once this wisdom is incorporated into one's everyday life experience, wisdom of the Supreme Lord, His method of worship and the daily regulated practice that follows such wisdom frees one from the dross and impurities o material existence and removes all the obstacles and things antagonistic to attaining the Supreme Lord Krishna.

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 Lord's 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.

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 one's everyday life they shall be relieved of all reactions and impurities which are obstacles in the path to attainment of the Supreme Lord.

To be continued  ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …