Bhagavad Gita Chapter 9 Verse 1 — Raja Vidya Raja Guhya Yoga
Sanskrit
श्रीभगवानुवाच | इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे | ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ||९-१||
Transliteration
śrībhagavānuvāca . idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave . jñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase.aśubhāt ||9-1||
Hindi Meaning
।।9.1।। श्रीभगवान् ने कहा -- तुम अनसूयु (दोष दृष्टि रहित) के लिए मैं इस गुह्यतम ज्ञान को विज्ञान के सहित कहूँगा, जिसको जानकर तुम अशुभ (संसार बंधन) से मुक्त हो जाओगे।।
English Meaning
The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence.
Commentary
As a devotee hears more and more about the Supreme Lord, he becomes enlightened. This hearing process is recommended in the Śrīmad-Bhāgavatam : “The messages of the Supreme Personality of Godhead are full of potencies, and these potencies can be realized if topics regarding the Supreme Godhead are discussed amongst devotees.” This cannot be achieved by the association of mental speculators or academic scholars, for it is realized knowledge. The devotees are constantly engaged in the Supreme Lord’s service. The Lord understands the mentality and sincerity of a particular living entity who is engaged in Kṛṣṇa consciousness and gives him the intelligence to understand the science of Kṛṣṇa in the association of devotees. Discussion of Kṛṣṇa is very potent, and if a fortunate person has such association and tries to assimilate the knowledge, then he will surely make advancement toward spiritual realization. Lord Kṛṣṇa, in order to encourage Arjuna to higher and higher elevation in His potent service, describes in this Ninth Chapter matters more confidential than any He has already disclosed. The very beginning of Bhagavad-gītā , the First Chapter, is more or less an introduction to the rest of the book; and in the Second and Third chapters, the spiritual knowledge described is called confidential. Topics discussed in the Seventh and Eighth chapters are specifically related to devotional service, and because they bring enlightenment in Kṛṣṇa consciousness, they are called more confidential. But the matters which are described in the Ninth Chapter deal with unalloyed, pure devotion. Therefore this is called the most confidential. One who is situated in the most confidential knowledge of Kṛṣṇa is naturally transcendental; he therefore has no material pangs, although he is in the material world. In the Bhakti-rasāmṛta-sindhu it is said that although one who has a sincere desire to render loving service to the Supreme Lord is situated in the conditional state of material existence, he is to be considered liberated. Similarly, we shall find in the Bhagavad-gītā , Tenth Chapter, that anyone who is engaged in that way is a liberated person. Now this first verse has specific significance. The words idaṁ jñānam (“this knowledge”) refer to pure devotional service, which consists of nine different activities: hearing, chanting, remembering, serving, worshiping, praying, obeying, maintaining friendship and surrendering everything. By the practice of these nine elements of devotional service one is elevated to spiritual consciousness, Kṛṣṇa consciousness. When one’s heart is thus cleared of material contamination, one can understand this science of Kṛṣṇa. Simply to understand that a living entity is not material is not sufficient. That may be the beginning of spiritual realization, but one should recognize the difference between activities of the body and the spiritual activities of one who understands that he is not the body. In the Seventh Chapter we have already discussed the opulent potency of the Supreme Personality of Godhead, His different energies, the inferior and superior natures, and all this material manifestation. Now in Chapter Nine the glories of the Lord will be delineated. The Sanskrit word anasūyave in this verse is also very significant. Generally the commentators, even if they are highly scholarly, are all envious of Kṛṣṇa, the Supreme Personality of Godhead. Even the most erudite scholars write on Bhagavad-gītā very inaccurately. Because they are envious of Kṛṣṇa, their commentaries are useless. The commentaries given by devotees of the Lord are bona fide. No one can explain Bhagavad-gītā or give perfect knowledge of Kṛṣṇa if he is envious. One who criticizes the character of Kṛṣṇa without knowing Him is a fool. So such commentaries should be very carefully avoided. For one who understands that Kṛṣṇa is the Supreme Personality of Godhead, the pure and transcendental Personality, these chapters will be very beneficial.
Hinglish Commentary
Jab ek bhakt Supreme Lord ke baare mein aur sunta hai, toh woh roshni paata hai. Yeh sunne ka process Śrīmad-Bhāgavatam mein recommend kiya gaya hai: “Supreme Personality of Godhead ke messages mein bahut saari shaktiyan hoti hain, aur yeh shaktiyan tabhi samajh aati hain jab bhakton ke beech in topics par charcha hoti hai.” Yeh sab kuch mental speculators ya academic scholars ke saath nahi ho sakta, kyunki yeh samajh ki gyaan hai. Bhakt hamesha Supreme Lord ki seva mein lage rehte hain. Lord un bhakton ki soch aur sincerity ko samajhte hain jo Kṛṣṇa consciousness mein hain aur unhe intelligence dete hain taaki woh bhakton ke saath milkar Kṛṣṇa ki science samajh saken. Kṛṣṇa ki charcha bahut shakti shali hoti hai, aur agar koi khushnaseeb vyakti aisi sangati mein aata hai aur gyaan ko samajhne ki koshish karta hai, toh woh zaroor spiritual realization ki taraf badhega. Lord Kṛṣṇa, Arjuna ko unki seva mein aur unchaiyon tak le jaane ke liye, Ninth Chapter mein kuch aur bhi confidential baatein batate hain jo pehle nahi kahi gayi. Bhagavad-gītā ka pehla chapter zyada tar baaki kitab ka introduction hai; doosre aur teesre chapters mein jo spiritual gyaan diya gaya hai, woh confidential hai. Saatve aur aathve chapters mein jo topics hain, woh devotional service se jude hain, aur kyunki yeh Kṛṣṇa consciousness mein enlightenment dete hain, inhe aur bhi confidential kaha gaya hai. Lekin Ninth Chapter mein jo baatein hain, woh pure devotion se judi hain, isliye inhe sabse confidential kaha jata hai. Jo vyakti is most confidential gyaan mein hai, woh naturally transcendental hota hai; isliye usse material dukh nahi hota, chahe woh material world mein hi kyun na ho. Bhakti-rasāmṛta-sindhu mein kaha gaya hai ki jo vyakti Supreme Lord ko loving service dene ki sachchi ichha rakhta hai, woh material existence mein hone ke bawajood liberated mana jata hai. Bhagavad-gītā ke Tenth Chapter mein bhi yeh baat milegi ki jo is tarah se engaged hai, woh liberated vyakti hai. Ab is pehle verse ka ek khaas maayne hai. "Idaṁ jñānam" ka matlab hai pure devotional service, jo nau alag activities mein hota hai: sunna, gaana, yaad karna, seva karna, pooja karna, prarthana karna, aagya maan na, dosti rakhna aur sab kuch surrender karna. In nau elements ko practice karke, vyakti spiritual consciousness, yaani Kṛṣṇa consciousness mein upar uthta hai. Jab kisi ka dil material contamination se saaf hota hai, tab woh Kṛṣṇa ki science samajh sakta hai. Sirf itna samajhna ki ek living entity material nahi hai, yeh kafi nahi hai. Yeh spiritual realization ka shuruaat ho sakta hai, lekin vyakti ko body ki activities aur un spiritual activities mein farq samajhna chahiye jo woh samajhta hai ki woh body nahi hai. Saatve Chapter mein hum Supreme Personality of Godhead ki opulent potency, unki alag energies, inferior aur superior natures, aur is material manifestation par charcha kar chuke hain. Ab Chapter Nine mein Lord ki mahima ka varnan hoga. Is verse mein "anasūyave" shabd bhi bahut maayne rakhta hai. Aam taur par commentators, chahe woh kitne hi scholarly kyun na ho, Kṛṣṇa ke prati jealous hote hain, jo Supreme Personality of Godhead hain. Sabse gyaanwan scholars bhi Bhagavad-gītā par galat likhte hain. Kyunki woh Kṛṣṇa se jealous hain, unke commentaries bekaar hote hain. Lord ke bhakton dwara diye gaye commentaries hi sachche hote hain. Koi bhi Bhagavad-gītā ko achhe se samjha nahi sakta agar woh jealous hai. Jo vyakti Kṛṣṇa ke character ki alochana karta hai bina unhe samjhe, woh bekaar hai. Isliye aise commentaries se bachna chahiye. Jo vyakti samajhta hai ki Kṛṣṇa Supreme Personality of Godhead hain, woh in chapters se bahut labh uthayega.
Chinmaya Commentary
भगवान् श्रीकृष्ण अर्जुन में एक मुमुक्षु के लक्षण पाते हैं जो वास्तव में आत्मोन्नति के द्वारा संसार के समस्त बंधनों का विच्छेदन करना चाहता है। उसे केवल किसी ऐसी सहायता की आवश्यकता है जिससे कि उसे अपने साधन मार्ग की प्रामाणिकता का दृढ़ निश्चय हो सके। भगवान् कहते हैं कि वे अनसूयु अर्जुन को विज्ञान के सहित ज्ञान का अर्थात् सैद्धान्तिक ज्ञान तथा उसके अनुभव का उपदेश देंगे। असूया का अर्थ है गुणों में भी दोष देखना। अत अनसूयु का अर्थ है वह पुरुष जो असूया रहित है अथवा दोष दृष्टि रहित है। इस ज्ञान का प्रयोजन है जिसे जानकर तुम अशुभ अर्थात् संसार बंधनों से मुक्त हो जाओगे।जीवन की चुनौतियों का सामना करने में मनुष्य की अक्षमता का कारण यह है कि वह वस्तु और व्यक्ति अर्थात् जगत् का त्रुटिपूर्ण मूल्यांकन करता है। फलत जीवनसंगीत के सुर और लय को वह खो देता है। अपने तथा बाह्य जगत् के वास्तविक स्वरूप को समझने का अर्थ है जगत् के साथ स्वस्थ एवं सुखवर्धक संबंध रखने के रहस्य को जानना। जो पुरुष इस प्रकार समष्टि के साथ एकरूपता पाने में सक्षम है वही जीवन में निश्चित सफलता और पूर्ण विजय का भागीदार होता है।आन्तरिक विघटन के कारण अपने समय का वीर योद्धा अर्जुन एक विक्षिप्त पुरुष के समान व्यवहार करने लगा था। ऐसे पुरुष को जीवन की समस्यायें अत्यन्त गम्भीर कर्तव्य महत् कष्टप्रद और स्वयं जीवन एक बहुत बड़ा भार प्रतीत होने लगता है। वे सभी लोग संसारी कहलाते हैं जो जीवनइंजिन को अपने ऊपर से चलने देकर छिन्नभिन्न हो जाते हैं। इनके विपरीत जो पुरुष इस जीवनइंजिन में चालक के स्थान पर बैठकर मार्ग के सभी गन्तव्यों को पार करके अपने गन्तव्य तक सुरक्षित पहुँचते हैं वे आत्मज्ञानी और सन्त ऋषि कहलाते हैं। यद्यपि आत्मज्ञानी का यह पद मनुष्य का जन्मसिद्ध अधिकार है तथापि इस धरोहर का लाभ केवल वह विवेकी प्ाुरुष पाता है जिसमें अपने जीवन पर विजय पाने का उत्साह और साहस होता है और जो इस पृथ्वी पर ईश्वर के समान रहता है सभी परिस्थितियों का शासक बनकर और जीवन की दुर्भाग्यपूर्ण स्थितियों में हँसता हुआ।जीवन जीने की इस कला के प्रति साधक के मन में रुचि और उत्साह उत्पन्न करने के लिए इस ज्ञान की स्तुति करते हुए भगवान् कहते हैं