Bhagavad Gita - Chapter 9 - Shloka (Verse) 2

व्याख्या--'राजविद्या'--यह विज्ञानसहित ज्ञान सम्पूर्ण विद्याओंका राजा है; क्योंकि इसको ठीक तरहसे जान लेनेके बाद कुछ भी जानना बाकी नहीं रहता।भगवान्ने सातवें अध्यायके आरम्भमें कहा है कि 'मेरे समग्ररूपको जाननेके बाद जानना कुछ बाकी नहीं रहता।' पन्द्रहवें अध्यायके अन्तमें कहा है कि 'जो असम्मूढ़ पुरुष मेरेको क्षरसे अतीत और अक्षरसे उत्तम जानता है, वह सर्ववित् हो जाता है अर्थात् उसको जानना कुछ बाकी नहीं रहता', इससे ऐसा मालूम होता है कि भगवान्के सगुण-निर्गुण, साकार-निराकार, व्यक्त-अव्यक्त आदि जितने स्वरूप हैं, उन सब स्वरूपोंमें भगवान्के सगुण-साकार स्वरूपकी बहुत विशेष महिमा है।

वह ज्ञान --, अतिशय प्रकाशयुक्त होनेके कारण समस्त विद्याओंका राजा है। ब्रह्मविद्या सब विद्याओंमें अतिशय देदीप्यमान है यह प्रसिद्ध ही है। तथा ( यह ज्ञान ) समस्त गुप्त रखनेयोग्य भावोंका भी राजा है। एवं यह बड़ा पवित्र और उत्तम भी है? अर्थात् सम्पूर्ण पवित्र करनेवालोंको पवित्र करनेवाला यह ब्रह्मज्ञान सबसे उत्कृष्ट है। जो अनेक सहस्र जन्मोंमें इकट्ठे हुए पुण्य पापादि कर्मोंको क्षणमात्रमें मूलसहित भस्म कर देता है उसकी पवित्रताका क्या कहना है साथ ही यह ज्ञान प्रत्यक्ष अनुभवमें आनेवाला है? अर्थात् सुख आदिकी भाँति जिसका प्रत्यक्ष अनुभव हो सके? ऐसा है। अनेक गुणोंसे युक्त वस्तुका भी धर्मसे विरोध देखा जाता है? परंतु आत्मज्ञान उनकी तरह धर्मविरोधी नहीं है बल्कि धर्म्य -- धर्ममय है अर्थात् धर्मसे युक्त है। ऐसा पदार्थ भी दुःसम्पाद्य ( प्राप्त करनेमें बड़ा कठिन ) हो सकता है। इसलिये कहते हैं कि वह ज्ञान रत्नोंके विवेकविज्ञानकी भाँति समझनेमें बड़ा सुगम है। परंतु संसारमें अल्प परिश्रमसे सुखपूर्वक सम्पन्न होनेवाले कर्मोंका अल्प फल और कठिनतासे सम्पन्न होनेवाले कर्मोंका महान् फल देखा गया है? अतः यह ज्ञान भी सुगमतासे सम्पन्न होनेवाला होनेके कारण अपने फलका क्षय होनेपर क्षीण हो जायगा? ऐसी शङ्का प्राप्त होनेपर कहते हैं -- यह ज्ञान अव्यय है अर्थात् कर्मोंकी भाँति फलनाशके द्वारा इसका नाश नहीं होता। अतः यह आत्मज्ञान श्रद्धा करने योग्य है।

To establish readiness/inclination towards that (knowledge), He praises that knowledge—'Tachcha' etc. Brahma-vidya is the King of sciences, i.e., the best; he states the reason for this—'Dipti' etc. Why does Brahma-vidya possess excessive brilliance compared to other sciences? He answers—'Dipyate hi' etc. The idea is that in the world, an excess of worship/honor for knowers of Brahman is observed compared to other scholars.

He justifies that Brahma-jnana is the most excellent cause of purification—'Aneka' etc. And in that regard, Shruti and Smriti should be cited as evidence.

This knowledge is not accessible solely through scripture but is a subject of direct perception; thus he says—'Kincha' etc. 'Pratyaksha' is the 'avagama' (valid knowledge/means of knowledge) in this—thus it is 'Pratyakshavagamam'. Or, 'avagama' means fruit (that which is comprehended); 'Pratyaksha' is the fruit of this—thus the 'seen result' (drishta-phalatva) nature of knowledge is stated.

He explains 'Dharmyam' as 'Anapetam' (not devoid of Dharma).

Anticipating that it might be accomplished with difficulty like Dharma (ritual action), he says—'Evamapi' etc.

Just as discriminative knowledge regarding a gem is seen to arise effortlessly through contact and instruction, so is this Brahma-jnana; thus he says—'Tatha' etc.

He explains the adjective 'Avyayam' (imperishable) after raising a doubt—'Tatra' etc. The meaning of the locative case (in 'prapte' in the Bhashya) is the plane of worldly transaction.

He states the conclusion regarding the imperishable nature of the fruit of knowledge—'Atah' etc.

He praises that knowledge—'Raja' etc. Raja-vidya means the King of all sciences. Because seeing the excessive worship offered to the possessor of Brahma-vidya, it shines excessively. Thus the Shruti says: 'Therefore, one desiring prosperity should worship the knower of the Self'. And the Lord's statement: 'I always follow the sage who is impartial, peaceful, free from enmity, and equal-visioned, so that I may be purified by the dust of his feet.'

And 'Raja-guhyam'—being superior among all secrets, it is the King of secrets; due to supreme excellence, the subordinate word is placed later according to the rule 'Rajadantadishu param'.

This Brahma-jnana is 'Uttamam Pavitram' (Supreme Purifier)—because it is the purifier of all purifying agents. Other purifying acts like atonements destroy only some sins somehow. But this destroys all actions characterized by Dharma and Adharma accumulated over many births along with their roots. And it causes the non-adherence (ashlesha) of actions being performed. Thus in Vyasa Sutra (Brahma Sutra 4.1.13): 'Upon attaining that, there is non-adherence and destruction of subsequent and previous sins...'. Therefore, what to say of the supreme purity of that Brahma-jnana, since no other purifier can be described that is equal even to a fraction of it.

Furthermore, it is not merely known through scripture like Dharma (which is indirect), but is 'Pratyakshavagamam'—'whose comprehension is through direct perception like pleasure etc.'—this is the Bhashya. 'Direct perception is the valid means (avagama) in this'—thus it is so. Or 'that which is comprehended' is avagama (fruit); 'its avagama (fruit) is directly perceived'—thus the 'seen result' nature of knowledge is stated—this is the sub-commentary. In the first view, 'by which it is comprehended' is avagama (means of proof/perception); that (perception) exists in this—thus it means 'being witnessed directly' by nature. In the second view, it means directness in terms of fruit: 'I have known this, therefore my ignorance here is now destroyed'—this is the universal witness-experience. Some interpret: 'Pratyaksha' is the eternally immediate Inner Self; that alone is 'avagamya' (comprehended) in reality by this. All these three views should be accepted as indicative of the Bhashya's meaning.

Objection: Even things with many qualities like meat-eating are seen to be opposed to Dharma; why shouldn't Self-knowledge be like that? To this He says 'Dharmyam'—not opposed to Dharma. Because it is achievable through merits accumulated over many births.

Objection: Even so, it might be difficult to accomplish? To this He says 'Susukham kartum'—it can be accomplished very easily through the removal of ignorance by Vedanta sentences instructed by a Guru; there is no need for place, time, priests, etc.

Objection: In the world, great fruit is seen to come from action requiring great effort, and small fruit from small effort. Similarly, if knowledge is 'easy to do', it might have small fruit? Dispelling this doubt—since knowledge of distinguishing gems is seen to yield great fruit despite being effortless—He says 'Avyayam'. This knowledge does not have 'vyaya' (destruction) of its fruit like worldly actions; hence 'Avyayam'. Therefore, it should be acquired with faith; this is the purport.

Raja-vidya means the principal knowledge. 'Pratyakshavagamam' means that by which Brahman, who is 'Pratyaksha' (Direct/Perceptible), is comprehended. He is 'Pratyaksha' because He is situated 'prati' (severally/in each) in the 'akshas' (senses). And so says the Shruti: 'He who dwells in the breath, is within the breath, whom the breath does not know, whose body is the breath, who controls the breath from within, He is your Self, the Inner Controller, the Immortal.' 'He who dwells in speech...', 'He who dwells in the eye...' (Brihadaranyaka 3.7.16-18) etc. And 'The Person who is seen inside the eye' (Chandogya 1.7.5). And 'The Person of the size of a thumb, residing in the thumb' (Mahanarayana 15.5). And in Mokshadharma: 'You are the mind, You are the moon, You are the eye, the sun...', etc. 'He is Pratyaksha, He is "prati" (in each)'—because 'He becomes the possessor of senses within the senses; he who knows thus knows the Pratyaksha'—so it is said in the Babhravya branch of the Samaveda.

'Dharma' is the Lord; 'Dharmyam' means relating to Him. Dharma is He who holds (dhatte) the whole universe. The usage 'Earth is on the head of Dharma' is found in Mokshadharma. And 'The Yogi is called the bearer of the load' (Mahabharata 13.149.106). And the Shruti: 'Being the supporter, being supported, He supports' (Taittiriya Aranyaka 3.14). And in a branch of Samaveda: 'In the beginning, this was Dharma alone; neither earth, nor air, nor sky, nor Brahma, nor Rudra, nor gods, nor sages; He meditated...'

He praises this very thing—'Raja-vidya' etc. The King of sciences, hence Raja-vidya, meaning Spiritual Knowledge (Adhyatma-vidya). The King of secrets, hence 'Raja-guhyam'. The placement of the subordinate word at the end is due to 'Rajadantadishu param'.

'Pavitram' means purifier. 'Uttamam' (Best) because it causes the destruction and non-adherence of previous and subsequent sins, making it superior to atonements etc.

'Pratyakshavagamam'—that implies the Inner Self which is Pratyaksha (Direct) and eternally immediate is comprehended in reality by this; hence Pratyakshavagamam. Or, 'whose comprehension is through direct perception like pleasure'. In this view, since the adjective 'accompanied by realization' (Vijnana-sahitam) is in another verse, there is no fault of repetition.

Objection: Then, due to lack of novelty (being eternally obtained), it might be fruitless? Answer: He says 'Dharmyam'—not devoid of Dharma. For indeed, even if the mental modification takes the form of the Inner Self for a moment, it is heard: 'In one moment, one attains the fruit which belongs to seventy-hundred sacrifices'.

Objection: Then it must be difficult to achieve? Answer: No, He says 'Susukham kartum'—very easy to do, to acquire, to reveal; effortless to achieve. Because it is established merely by the removal of ignorance.

Objection: Then is the fruit quickly perishable? Answer: 'Avyayam' (Imperishable). Because its subject is the Reality itself. The fruit is infinite, not perishing like the fruit of action.

Raja-vidya—the King of sciences; Raja-guhyam—the King of secrets. Or 'Raja-vidya' means the knowledge of Kings. Indeed, Kings are those with vast and deep minds; meaning this is the knowledge of the high-minded.

Since only the high-minded are skilled in keeping secrets, this is the secret of them alone.

'Uttamam Pavitram'—Supreme Purifier, removing all sins that oppose the attainment of Me. 'Pratyakshavagamam'—'That which is comprehended' is avagama (object); that knowledge whose object has become Pratyaksha (perceptible) is Pratyakshavagamam. The meaning is: Being worshipped through meditation in the form of devotion, I become directly perceptible to the worshipper at that very time.

'Athapi Dharmyam'—not devoid of Dharma; Dharmatva indeed means being the means to the highest good (Nishreyasa). Meaning: Being exceedingly dear by its very nature and by effecting the vision of Me at that very time, although it is itself of the nature of the highest good (bliss), it is the means to the ultimate attainment of Me, which is the unsurpassable highest good.

'Ata eva susukham kartum'—very happy to acquire/perform. It is to be undertaken because it is exceedingly dear. 'Avyayam'—Imperishable; even after effecting the attainment of Me, it does not itself perish.

Meaning: To one who performs such worship, even after giving Myself to him, it appears to Me that 'I have done nothing for him'.

Furthermore—'Raja-vidya' etc. This knowledge is Raja-vidya—the King of sciences. And Raja-guhyam—the King of secrets. Meaning it is the secret/best among sciences and confidential things. It means supremely excellent. The placement of the subordinate word after is due to the rule 'Rajadantadishu'. Or, it is the Knowledge of Kings and the Secret of Kings.

It is 'Uttamam Pavitram'—extremely purifying. And for the knowers, it is 'Pratyakshavagamam'—that whose 'avagama' (comprehension/realization) is 'Pratyaksha' (direct/clear). Meaning it has a seen result (drishta-phala).

And 'Dharmyam'—not devoid of Dharma, because it is the fruit of all Dharma. And 'Kartum susukham'—can be done with ease; this is the meaning. 'Avyayam'—because its fruit is imperishable.

He demonstrates the superiority of this means over other means with 'Rajavidya' etc. If the word 'Raja' here were taken to refer to the Kshatriya caste, then by the maxim 'a specific injunction implies the prohibition of the rest', it would lead to the ineligibility of Brahmins etc. Therefore, disregarding the compound analysis 'the knowledge of kings', he says—'King of Sciences' and 'King of Secrets'. This is stated following the result of a 'samanadhikarana' (appositional) compound. The literal word meaning is 'knowledge which is king', or it should be seen as part of the 'Rajadanta' class (where the subordinate word is placed first). Just as the word 'Uttama' is used in 'pavitram idam uttamam', the word 'Raja' here signifies excellence. Thus, unable to bear the difficulty of an obscure meaning, the commentator says—'Knowledge of Kings'. To remove the doubt regarding the prohibition of eligibility for Brahmins etc., he shows the quality that is the cause for this figurative usage with 'Rajano hi' (For kings indeed). He states the implied meaning with 'mahamanasam' (of the high-minded). Is 'ajahallakshana' (inclusive implication) or 'gauni vritti' (qualitative implication) intended here? The idea is that it is impossible to be known by others.

To show that 'Rajaguhyam' also has a figurative meaning for a purpose, he says 'mahamanasam eva hi'. To distinguish it from other purifiers that only remove some obstacles to the means, he states the intended meaning of the word 'pavitram' qualified by 'uttamam' as—'matprapti' (attainment of Me).

Regarding 'Pratyakshavagamam': if it meant 'knowledge in the form of perception', it could not be neuter gender; and it is not possible to form a Bahuvrihi compound by making 'knowledge' the subject and 'knowledge' itself the modifier; therefore, he derives the Bahuvrihi in the passive sense with 'avagamyate' (is understood) etc. Objection: Is this not improper? Since meditation is a stream of memories, and scripture declares the object of meditation (God) to be imperceptible, and perception of other objects has no connection in Bhakti? To this, he says—'bhaktarupena' (in the form of devotion). Texts like 'Only by exclusive devotion can I be known' (11.54) should be considered here. 'Tadanimeva' (at that very moment) is said due to the force of attachment.

Since it is rare for things that are themselves the fruit to have the property of being a means to another fruit, he says—'athapi dharmyam' (yet it is consistent with Dharma). He explains the word 'dharmyam' following the Panini sutra 'dharmapathyarthy...' (4.4.92) as 'not departing from Dharma'. He details the intended meaning with 'dharmatvam hi' etc. The idea is that this word 'Dharma' is derived from the root signifying 'dhrti' (sustenance/satisfaction), which is a synonym for love (preeti), in the instrumental sense. As stated by the learned: 'In the context of defining the meaning of the word Dharma, that speech which brings welfare (shreyas) is to be concluded as Dharma'. Since 'welfare' (shreyas) has no delimiter here, and lexicon texts like Amara (1.5.6) list 'Mukti, Kaivalya... Shreyas' together, he mentions 'niratishaya' (unsurpassable) etc. 'Ata eva'—meaning, because it is of the nature of the supreme goal (purushartha) both in its essence and in its objective.

'Kartum susukham' means very happy to perform. To dispel the error that 'susukham' is the object of the action ending in 'tumun', he says 'susukhopadanam' (taking up with great happiness). He states the meaning intended by the prefix (su) and the word 'sukha' here as 'atyartha' (excessive/very). Meaning, it is to be performed with happiness because it is extremely agreeable in its nature and its object.

All other actions are indeed destructible by the fruit, but this, although easy to do, is not exhausted even by the fruit; even the fruit of liberation is not sufficient for it (to exhaust it)—the word 'avyayam' (imperishable) focuses on this excess; with this intent, he says 'akshayam'. He explains it as 'matpraptim' (attainment of Me). Then, anticipating the doubt 'what other greater thing is to be achieved?', he states the intended meaning with 'evamrupam' (of such nature).

धर्म शब्द का प्रचलित अर्थ यह है कि सप्ताह के किसी विशेष दिन? निर्धारित समय के लिए देवालय में जाकर व्रत पालन तथा पूजा करना आदि। इस दृष्टि से वेदान्त कोई धर्म नहीं है परन्तु आदर्श जीवन जीने की कला को धर्म समझने पर वेदान्त सर्वश्रेष्ठ धर्म है? क्योंकि उसमें आदर्श जीवन का वैज्ञानिक विश्लेषण एवं विवेचन किया गया है। राजविद्या? राजगुह्य? पवित्र और उत्तम कहकर भगवान् श्रीकृष्ण उसकी प्रशंसा करते हैं।कोई ज्ञान? राजविद्या और गुह्यतम तथा परम पवित्र होते हुए भी यदि अनुभव ग्राह्य नहीं है? तो उसका कोई उपयोग नहीं हो सकता। परन्तु इस ज्ञान में यह दोष नहीं है? क्योंकि यह प्रत्यक्षावगमम् अर्थात् इसका आत्मरूप में साक्षात् अनुभव किया जा सकता है।इसी प्रकार? यह ज्ञान र्धम्य अर्थात् धर्म के अनुकूल है? धर्मयुक्त है। धर्म शब्द का अर्थ अनेक स्थलों पर बताया जा चुका है। आत्मचैतन्य के अभाव में मनुष्य स्थूल और सूक्ष्मरूप जड़तत्त्वों का समूह मात्र है? जो स्वयं कोई भी कार्य करने में समर्थ नहीं है। यह चेतनतत्त्वआत्मा ही मनुष्य का वास्तविक धर्म है? स्वरूप है। भगवान् यहाँ जो ज्ञान प्रदान करने वाले हैं? वह न भौतिक विज्ञान है और न मनोविज्ञान किन्तु वह आत्मज्ञान अर्थात् मनुष्य के स्वस्वरूप का ज्ञान है।सुसुखं कर्तुम् धर्म कोई बाह्य जगत् में की जाने वाली क्रिया नहीं? वरन् आत्मिक उन्नति का मार्ग है? जिसका अनुसरण प्रत्येक व्यक्ति स्वयं ही करता है। यदि प्रस्तुत ज्ञान को प्राप्त करना अत्यन्त कठिन हो? तो उसमें किसी की प्रवृत्ति न होने से उसकी विद्यमानता व्यर्थ ही होगी। वैज्ञानिकों की इस घोषणा से कि मंगलग्रह पर सोने का अक्षय भण्डार वितरण के लिए उपलब्ध है? देश की दरिद्रता दूर नहीं होती भगवान् इस ज्ञान के कठिन होने के भय को साधक के मन से निवृत्त करने के लिए कहते हैं कि यह करने में अत्यन्त सरल है। लगनशील और योग्य विद्यार्थी के लिये चित्तशुद्धि और उसके द्वारा ज्ञान से लक्ष्यप्राप्ति करना अत्यन्त सरल कार्य है।करने में सरल होते हुए भी यदि इस ज्ञान का फल अनित्य और विनाशी हो? तो कोई भी बुद्धिमान पुरुष उसकी प्राप्ति के लिए प्रयत्न नहीं करेगा। किन्तु स्वयं भगवान् प्रमाणित करते हैं कि इस ज्ञान का फल अव्यय है आत्म साक्षात्कार का अर्थ है? स्वयं अनादिअनन्त आत्मा ही बन जाना? जो इस आभासिक दृश्यमान जगत् का एकमेव अद्वितीय अधिष्ठान है। इसलिए कहा गया है कि यह ज्ञान अव्यय है।ज्ञान के साधकों के विपरीत? जो लोग इस नित्य वस्तु के लिए प्रयत्न नहीं करते? उनके विषय में कहते हैं --

'Raja' etc. That which 'rajate'—shines or is illumined amidst all sciences. Indeed, it is said right here (in the Gita)—'Among sciences, I am the science of the Self'.

(Or) Do Kings like Janaka have eligibility here? (Or) It is their secret, because it is extremely hidden.

Due to the absence of wavering (trembling) caused by the steady nature (heroism) easily available to Kshatriyas, it is 'susukham'—very easy—to perform or practice.

'Avyayam'—And of this action, which is of the nature of worship of Brahman, there is no decay through enjoyment etc., unlike other actions.

Is 'Rajavidya' the knowledge of kings like Ashvapati, Janaka, etc., as some say? That is incorrect, because it would imply the ineligibility of Brahmins etc.; with this idea, he explains 'Raja' etc. King means like a king (shining/supreme). It is 'Rajavidya' because it is both King (Raja) and Knowledge (Vidya).

The interpretation (by Shankara) that it means 'that which is understood by direct perception' is incorrect. Because the greatness of the Lord is to be known only through scripture, and the proclamation of non-duality (Advaita) is contrary to valid proofs; with this idea, he explains 'Pratyaksham'. How can Brahman, who is knowable only through scripture, be 'Pratyaksha'? To this, he says—'Aksheshu' (in the senses). Paramatman is 'Pratyaksha' (situated in each sense). Is this a Pradi-compound? It is not an Avyayibhava compound; to indicate this, the masculine gender is used even though the context is neuter; otherwise, the genitive case ending would not be heard.

What is the proof that Paramatman is situated in the senses (akshas)? To this, he says 'Tatha cha' etc. By 'Prana', the deity presiding over Prana is mentioned; He is inner and distinct from Prana. By 'Angushtha' (thumb), His rulership over the organs of action is mentioned. 'Mana' etc. means situated in the mind etc. That this is the meaning of the word 'Pratyaksha', he cites Shruti—'Sa' etc. 'Pratisthitah'—established in each. 'Akshavan' means one having excellent senses. The wise one who knows the meaning of the word 'Pratyaksha' thus.

Even in the derivation 'Dharmyam' means 'not departing from Dharma', the meaning is not merely 'non-contradiction with well-known Dharma'; because the non-contradiction of Nivritti-dharma (dharma of renunciation) with knowledge of Brahman is well-known, and its contradiction with Pravritti-dharma (dharma of action) is also well-known. With this idea, he explains 'Dharma' etc. 'Not departing from that' means 'having that as its object'.

How is the Lord 'Dharma'? To this, he says 'Sarvam' (holding all). The suffix 'man' (Unadi) is added to the root 'dhrin'. How is the word Dharma used in the sense of 'supporter'? To this, he says 'Prithivi' etc. 'Parvatopari' means upon the mountain. What is the proof that the Lord supports everything? To this, he says 'Bharabhrit' (bearer of the load). The Lord is situated everywhere; is He supported by all? How is He the supporter of all? To this, he says 'Bharta' (Sustainer). Being the Sustainer, 'Mriyamana' means not for the sake of His own existence.

Why does the word Dharma denote the Lord? To this, he says 'Dharmo va' etc. 'Idam agre' means before this. To refute the doubt 'why can't Dharma here mean merit (Punya)?', the remainder of the sentence 'So'dhyayat' (He contemplated) is cited.

Again, to make him turn towards it, He praises that knowledge—'Rajavidya', the King of all sciences; because it destroys all ignorance (Avidya), whereas other sciences are opposed only to a part of ignorance. Similarly, 'Rajaguhyam', the King of all secrets; because being achievable only through merits performed over many births, it is unknown to many. Due to being in the 'Rajadanta' class of compounds, the subordinate word (Raja) is placed later (in analysis, though first in the compound).

'Pavitram idam uttamam'—By atonements (prayaschitta), only one specific sin is removed, and even that removed sin remains in a subtle form in its cause, from which the person again accumulates that sin. But this (knowledge) is the immediate destroyer of all sins accumulated over thousands of births—whether in gross or subtle states—and also of their cause, Ignorance. Therefore, it is the best of all. This alone is the purifier.

And unlike imperceptible Dharma, there should be no doubt for anyone here, because it is direct (Pratyaksha) in its essence and in its result; thus He says—'Pratyakshavagamam'. 'That by which it is understood' is avagama, i.e., the means of knowledge (Pramana); or 'that which is understood/attained' is avagama, i.e., the fruit. 'Direct is the means (avagama) in this'—thus in its essence, it is witnessed directly by the Sakshi. 'Direct is the fruit (avagama) of this'—thus in its result, it is witnessed directly by the Sakshi. 'This has been known by me, hence my ignorance is now destroyed here'—this indeed is the universal experience of the Witness (Sakshi).

Even though it is established by worldly experience in this way, that knowledge is 'Dharmyam'—not departing from Dharma, meaning it is the fruit of desireless Dharma accumulated over many births. Then, would it be difficult to achieve? No, He says—'Susukham kartum'—it is possible to perform easily through Vedanta sentences accompanied by inquiry shown by the Guru. It does not depend on the intervention of place, time, etc., because knowledge is dependent on the valid means of knowledge (Pramana) and the object (Vastu).

(Objection) If it is achievable with such ease, it must have very little fruit, for it is seen that actions achievable with great effort have great results? No, He says—'Avyayam'. Even though achievable with such ease, there is no decay of it in terms of fruit, hence 'Avyayam'. It means having imperishable fruit. But for actions, however great they may be, the fruit is indeed perishable. As the Shruti says: 'O Gargi, whosoever without knowing this Imperishable performs oblations, sacrifices, and austerities for many thousands of years in this world, that work of his surely comes to an end' (Brihadaranyaka 3.8.10). Therefore, being the most excellent of all, Self-knowledge is indeed worthy of faith.

To indicate that what is being spoken is the most secret, He states its supreme excellence with 'Rajavidya' etc.

This which is being spoken is 'Rajavidya'—King of sciences; meaning, it is of the nature of Brahmavidya (knowledge of Brahman). 'Rajaguhyam'—King of secrets (hidden things); being the chief among sciences and chief among secrets, it should not be spoken to just anyone, this is the purport.

'Pavitram'—meaning supreme purifier. 'Uttamam'—most excellent.

'Pratyakshavagamam'—of the nature of direct fruit; meaning, having a visible result.

'Dharmyam'—producer of Dharma. 'Kartum susukham'—fit to be done with ease. 'Avyayam'—indestructible.

Or—to achieve the 'Avyayam' (imperishable liberation), that which is one's own happiness (sva-sukha) is 'susukham' (supreme happiness); this is the meaning.

'Rajavidya'—King of sciences; due to possessing excessive brilliance, for indeed this Brahmavidya shines surpassingly among all sciences. Similarly, 'Rajaguhyam'—King of secrets. 'Pavitram'—purifier; 'idam uttamam'—this is the best among all purifiers; knowledge of Brahman is the most excellent. Since it reduces to ashes in a mere moment the actions (karma) comprising merit and demerit accumulated over many thousands of births along with their roots, what need is there to speak of its purifying power!

Moreover—'Pratyakshavagamam'—that of which there is understanding (avagama) through direct perception, like pleasure etc., is pratyakshavagamam. (Objection) Even something possessing many qualities is seen to be opposed to Dharma? (Answer) Self-knowledge is not opposed to Dharma like that; rather it is 'Dharmyam'—not departing from Dharma.

(Objection) Even so, it might be difficult to acquire? To this, He says—'Susukham kartum'—very easy to perform; like the knowledge of distinguishing gems. (Objection) In that case, since other actions which are easy to perform with little effort are seen to have small results, and difficult ones have great results; implies that this, being easy to acquire, would 'vyeti' (pass away/decay) due to the exhaustion of fruit? (Answer) He says—'Avyayam'. Unlike action (karma), there is no decay of this in terms of fruit, hence 'Avyayam'. Therefore, Self-knowledge is worthy of faith.

Moreover, 'Rajavidya' etc. This knowledge is indeed the science of Kings—meaning of the high-minded—and their secret—meaning in the form of Mantra; or, it is the King of Sciences and King of Secrets. Due to being in the 'Rajadanta' class, the subordinate word is placed later.

It is 'Pavitram' (Pure) because it is related to the Pavana (Purifier/Lord).

'Pratyakshavagamam'—'Avagamyate' (is understood), hence 'avagama' means the object; I, who am the object of this knowledge, become directly perceptible—this is the meaning; because it is enveloped in Devotion.

'Athapi Dharmyam'—Even so, it is consistent with the Dharma characterized by the Supreme Good (Liberation); according to the statement 'It engages him in the subtle path even if he does not desire it'.

And 'Kartum susukham'—it is not difficult to perform like other actions.

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.

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.

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.