Bhagavad Gita Chapter 9 Verse 2 — Raja Vidya Raja Guhya Yoga
Sanskrit
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् | प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ||९-२||
Transliteration
rājavidyā rājaguhyaṃ pavitramidamuttamam . pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam ||9-2||
Hindi Meaning
।।9.2।। यह ज्ञान राजविद्या (विद्याओं का राजा) और राजगुह्य (सब गुह्यों अर्थात् रहस्यों का राजा) एवं पवित्र, उत्तम, प्रत्यक्ष ज्ञानवाला और धर्मयुक्त है, तथा करने में सरल और अव्यय है।।
English Meaning
This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.
Commentary
This chapter of Bhagavad-gītā is called the king of education because it is the essence of all doctrines and philosophies explained before. Among the principal philosophers in India are Gautama, Kaṇāda, Kapila, Yājñavalkya, Śāṇḍilya and Vaiśvānara. And finally there is Vyāsadeva, the author of the Vedānta-sūtra. So there is no dearth of knowledge in the field of philosophy or transcendental knowledge. Now the Lord says that this Ninth Chapter is the king of all such knowledge, the essence of all knowledge that can be derived from the study of the Vedas and different kinds of philosophy. It is the most confidential because confidential or transcendental knowledge involves understanding the difference between the soul and the body. And the king of all confidential knowledge culminates in devotional service. Generally, people are not educated in this confidential knowledge; they are educated in external knowledge. As far as ordinary education is concerned, people are involved with so many departments: politics, sociology, physics, chemistry, mathematics, astronomy, engineering, etc. There are so many departments of knowledge all over the world and many huge universities, but there is, unfortunately, no university or educational institution where the science of the spirit soul is instructed. Yet the soul is the most important part of the body; without the presence of the soul, the body has no value. Still people are placing great stress on the bodily necessities of life, not caring for the vital soul. The Bhagavad-gītā , especially from the Second Chapter on, stresses the importance of the soul. In the very beginning, the Lord says that this body is perishable and that the soul is not perishable ( antavanta ime dehā nityasyoktāḥ śarīriṇaḥ ). That is a confidential part of knowledge: simply knowing that the spirit soul is different from this body and that its nature is immutable, indestructible and eternal. But that gives no positive information about the soul. Sometimes people are under the impression that the soul is different from the body and that when the body is finished, or one is liberated from the body, the soul remains in a void and becomes impersonal. But actually that is not the fact. How can the soul, which is so active within this body, be inactive after being liberated from the body? It is always active. If it is eternal, then it is eternally active, and its activities in the spiritual kingdom are the most confidential part of spiritual knowledge. These activities of the spirit soul are therefore indicated here as constituting the king of all knowledge, the most confidential part of all knowledge. This knowledge is the purest form of all activities, as explained in Vedic literature. In the Padma Purāṇa, man’s sinful activities have been analyzed and are shown to be the results of sin after sin. Those who are engaged in fruitive activities are entangled in different stages and forms of sinful reactions. For instance, when the seed of a particular tree is sown, the tree does not appear immediately to grow; it takes some time. It is first a small, sprouting plant, then it assumes the form of a tree, then it flowers and bears fruit, and, when it is complete, the flowers and fruits are enjoyed by persons who have sown the seed of the tree. Similarly, a man performs a sinful act, and like a seed it takes time to fructify. There are different stages. The sinful action may have already stopped within the individual, but the results or the fruit of that sinful action are still to be enjoyed. There are sins which are still in the form of a seed, and there are others which are already fructified and are giving us fruit, which we are enjoying as distress and pain. As explained in the twenty-eighth verse of the Seventh Chapter, a person who has completely ended the reactions of all sinful activities and who is fully engaged in pious activities, being freed from the duality of this material world, becomes engaged in devotional service to the Supreme Personality of Godhead, Kṛṣṇa. In other words, those who are actually engaged in the devotional service of the Supreme Lord are already freed from all reactions. This statement is confirmed in the Padma Purāṇa: aprārabdha-phalaṁ pāpaṁ kūṭaṁ bījaṁ phalonmukham krameṇaiva pralīyeta viṣṇu-bhakti-ratātmanām For those who are engaged in the devotional service of the Supreme Personality of Godhead, all sinful reactions, whether fructified, in the stock, or in the form of a seed, gradually vanish. Therefore the purifying potency of devotional service is very strong, and it is called pavitram uttamam, the purest. Uttama means transcendental. Tamas means this material world or darkness, and uttama means that which is transcendental to material activities. Devotional activities are never to be considered material, although sometimes it appears that devotees are engaged just like ordinary men. One who can see and is familiar with devotional service will know that they are not material activities. They are all spiritual and devotional, uncontaminated by the material modes of nature. It is said that the execution of devotional service is so perfect that one can perceive the results directly. This direct result is actually perceived, and we have practical experience that any person who is chanting the holy names of Kṛṣṇa (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) in course of chanting without offenses feels some transcendental pleasure and very quickly becomes purified of all material contamination. This is actually seen. Furthermore, if one engages not only in hearing but in trying to broadcast the message of devotional activities as well, or if he engages himself in helping the missionary activities of Kṛṣṇa consciousness, he gradually feels spiritual progress. This advancement in spiritual life does not depend on any kind of previous education or qualification. The method itself is so pure that by simply engaging in it one becomes pure. In the Vedānta-sūtra (3.2.26) this is also described in the following words: prakāśaś ca karmaṇy abhyāsāt. “Devotional service is so potent that simply by engaging in the activities of devotional service one becomes enlightened without a doubt.” A practical example of this can be seen in the previous life of Nārada, who in that life happened to be the son of a maidservant. He had no education, nor was he born into a high family. But when his mother was engaged in serving great devotees, Nārada also became engaged, and sometimes, in the absence of his mother, he would serve the great devotees himself. Nārada personally says, ucchiṣṭa-lepān anumodito dvijaiḥ sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ evaṁ pravṛttasya viśuddha-cetasas tad-dharma evātma-ruciḥ prajāyate In this verse from Śrīmad-Bhāgavatam (1.5.25) Nārada describes his previous life to his disciple Vyāsadeva. He says that while engaged as a boy servant for those purified devotees during the four months of their stay, he was intimately associating with them. Sometimes those sages left remnants of food on their dishes, and the boy, who would wash their dishes, wanted to taste the remnants. So he asked the great devotees for their permission, and when they gave it Nārada ate those remnants and consequently became freed from all sinful reactions. As he went on eating, he gradually became as pure-hearted as the sages. The great devotees relished the taste of unceasing devotional service to the Lord by hearing and chanting, and Nārada gradually developed the same taste. Nārada says further, tatrānv-ahaṁ kṛṣṇa-kathāḥ pragāyatām anugraheṇāśṛṇavaṁ mano-harāḥ tāḥ śraddhayā me ’nu-padaṁ viśṛṇvataḥ priyaśravasy aṅga mamābhavad ruciḥ By associating with the sages, Nārada got the taste for hearing and chanting the glories of the Lord, and he developed a great desire for devotional service. Therefore, as described in the Vedānta-sūtra, prakāśaś ca karmaṇy abhyāsāt: if one is engaged simply in the acts of devotional service, everything is revealed to him automatically, and he can understand. This is called pratyakṣa, directly perceived. The word dharmyam means “the path of religion.” Nārada was actually a son of a maidservant. He had no opportunity to go to school. He was simply assisting his mother, and fortunately his mother rendered some service to the devotees. The child Nārada also got the opportunity and simply by association achieved the highest goal of all religion. The highest goal of all religion is devotional service, as stated in Śrīmad-Bhāgavatam ( sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ). Religious people generally do not know that the highest perfection of religion is the attainment of devotional service. As we have already discussed in regard to the last verse of Chapter Eight ( vedeṣu yajñeṣu tapaḥsu caiva ), generally Vedic knowledge is required for self-realization. But here, although Nārada never went to the school of the spiritual master and was not educated in the Vedic principles, he acquired the highest results of Vedic study. This process is so potent that even without performing the religious process regularly, one can be raised to the highest perfection. How is this possible? This is also confirmed in Vedic literature: ācāryavān puruṣo veda. One who is in association with great ācāryas, even if he is not educated or has never studied the Vedas, can become familiar with all the knowledge necessary for realization. The process of devotional service is a very happy one ( su-sukham ). Why? Devotional service consists of śravaṇaṁ kīrtanaṁ viṣṇoḥ, so one can simply hear the chanting of the glories of the Lord or can attend philosophical lectures on transcendental knowledge given by authorized ācāryas. Simply by sitting, one can learn; then one can eat the remnants of the food offered to God, nice palatable dishes. In every state devotional service is joyful. One can execute devotional service even in the most poverty-stricken condition. The Lord says, patraṁ puṣpaṁ phalaṁ toyam: He is ready to accept from the devotee any kind of offering, never mind what. Even a leaf, a flower, a bit of fruit, or a little water, which are all available in every part of the world, can be offered by any person, regardless of social position, and will be accepted if offered with love. There are many instances in history. Simply by tasting the tulasī leaves offered to the lotus feet of the Lord, great sages like Sanat-kumāra became great devotees. Therefore the devotional process is very nice, and it can be executed in a happy mood. God accepts only the love with which things are offered to Him. It is said here that this devotional service is eternally existing. It is not as the Māyāvādī philosophers claim. Although they sometimes take to so-called devotional service, their idea is that as long as they are not liberated they will continue their devotional service, but at the end, when they become liberated, they will “become one with God.” Such temporary time-serving devotional service is not accepted as pure devotional service. Actual devotional service continues even after liberation. When the devotee goes to the spiritual planet in the kingdom of God, he is also engaged there in serving the Supreme Lord. He does not try to become one with the Supreme Lord. As will be seen in Bhagavad-gītā , actual devotional service begins after liberation. After one is liberated, when one is situated in the Brahman position ( brahma-bhūta ), one’s devotional service begins ( samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ). No one can understand the Supreme Personality of Godhead by executing karma-yoga, jñāna-yoga, aṣṭāṅga-yoga or any other yoga independently. By these yogic methods one may make a little progress toward bhakti-yoga, but without coming to the stage of devotional service one cannot understand what is the Personality of Godhead. In the Śrīmad-Bhāgavatam it is also confirmed that when one becomes purified by executing the process of devotional service, especially by hearing Śrīmad-Bhāgavatam or Bhagavad-gītā from realized souls, then he can understand the science of Kṛṣṇa, or the science of God. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ. When one’s heart is cleared of all nonsense, then one can understand what God is. Thus the process of devotional service, of Kṛṣṇa consciousness, is the king of all education and the king of all confidential knowledge. It is the purest form of religion, and it can be executed joyfully without difficulty. Therefore one should adopt it.
Hinglish Commentary
Is Bhagavad-gītā ka yeh chapter, jo ki 'king of education' kehlaata hai, kyunki yeh sabhi doctrines aur philosophies ka essence hai jo pehle explain kiye gaye hain. India ke kuch principal philosophers hain jaise Gautama, Kaṇāda, Kapila, Yājñavalkya, Śāṇḍilya aur Vyāsadeva, jo Vedānta-sūtra ke author hain. Is field mein knowledge ki koi kami nahi hai, lekin Bhagwan kehte hain ki yeh Ninth Chapter sabhi gyaan ka raja hai, jo Vedas aur alag-alag philosophies se milta hai. Yeh sabse confidential knowledge hai, kyunki ismein atma aur sharir ke beech ka farq samajhna hota hai. Aur is confidential knowledge ka raja hai bhakti sewa. Aam taur par log is confidential knowledge mein educated nahi hote; wo sirf external knowledge par focus karte hain. Log politics, sociology, physics, chemistry, mathematics, astronomy, engineering jaise bahut saari fields mein involved hain, lekin aaj tak kisi bhi university ya educational institution mein aatma ki science nahi sikhayi jaati. Lekin aatma toh sharir ka sabse important hissa hai; bina aatma ke sharir ki koi value nahi hai. Log ab bhi sharir ki zarooraton par zyada dhyan dete hain, jabki aatma ki taraf unka dhyan nahi hai. Bhagavad-gītā, khaas taur par second chapter se, aatma ki importance ko samjhati hai. Shuruaat mein Bhagwan kehte hain ki yeh sharir perishable hai aur aatma imperishable hai. Yeh knowledge ka ek confidential hissa hai: sirf yeh samajhna ki aatma is sharir se alag hai aur iski nature immutable, indestructible aur eternal hai. Lekin isse aatma ke baare mein koi positive information nahi milti. Kabhi-kabhi log samajhte hain ki aatma sharir se alag hai aur jab sharir khatam hota hai ya aatma mukti paati hai, toh wo ek void mein chali jaati hai aur impersonal ho jaati hai. Lekin yeh sach nahi hai. Kaise ho sakta hai ki jo aatma is sharir mein itni active hai, wo sharir ke mukti ke baad inactive ho jaaye? Aatma hamesha active hai. Agar yeh eternal hai, toh yeh hamesha active rahegi, aur iski activities spiritual kingdom mein sabse confidential spiritual knowledge ka hissa hain. Yeh spirit soul ki activities yahan sabse important knowledge ke roop mein dikhayi gayi hain. Yeh knowledge sabhi activities ka purest form hai, jaise Vedic literature mein explain kiya gaya hai. Padma Purāṇa mein, insaan ke sinful activities ko analyze kiya gaya hai aur yeh dikhaya gaya hai ki yeh sin ke results hain. Jo log fruitive activities mein engaged hain, wo alag-alag stages aur forms of sinful reactions mein uljhe hue hain. Jaise ek particular tree ka seed jab boye jaata hai, toh tree turant nahi badta; ismein time lagta hai. Pehle yeh ek chhoti plant hoti hai, phir tree banti hai, phir phool aur phal aate hain, aur jab yeh complete hota hai, tab log jo is seed ko boye the wo iske flowers aur fruits ka aanand lete hain. Waise hi, jab koi insaan sinful act karta hai, toh yeh ek seed ki tarah hota hai, jo fructify hone mein time leta hai. Alag-alag stages hote hain. Sinful action shayad ab band ho gaya ho, lekin us sinful action ka result ya fruit abhi bhi enjoy kiya jaana baaki hai. Kuch sins abhi bhi seed ke roop mein hain, aur kuch aise hain jo already fructified hain aur humein distress aur pain ke roop mein fruit de rahe hain. Jaise seventh chapter ke twenty-eighth verse mein explain kiya gaya hai, jo vyakti apne sabhi sinful activities ke reactions ko khatam kar leta hai aur pious activities mein engaged hota hai, wo Supreme Personality of Godhead, Kṛṣṇa ki bhakti mein engaged ho jaata hai. Matlab, jo log sach mein Supreme Lord ki devotional service mein engaged hain, wo sabhi reactions se mukt hain. Yeh baat Padma Purāṇa mein bhi confirm ki gayi hai: aprārabdha-phalaṁ pāpaṁ kūṭaṁ bījaṁ phalonmukham krameṇaiva pralīyeta viṣṇu-bhakti-ratātmanām. Jo log Supreme Personality of Godhead ki bhakti mein engaged hain, unke sabhi sinful reactions, chahe wo fructified ho, stock mein ho, ya seed ke roop mein ho, dheere-dheere khatam ho jaate hain. Isliye bhakti sewa ki purifying potency bahut strong hai, aur ise pavitram uttamam, sabse purest kaha gaya hai. Uttama matlab transcendental hai. Tamas matlab yeh material world ya darkness, aur uttama matlab wo jo material activities se transcendental hai. Bhakti activities ko kabhi bhi material nahi samjha jaana chahiye, halanki kabhi-kabhi aisa lagta hai ki devotees sirf ordinary logon ki tarah engaged hain. Jo log bhakti sewa ko dekhte hain aur isse samajhte hain, wo jaante hain ki yeh material activities nahi hain. Yeh sab spiritual aur devotional hain, jo material modes of nature se contaminated nahi hain. Yeh kaha gaya hai ki bhakti sewa ka execution itna perfect hai ki koi iske results ko seedha dekh sakta hai. Yeh direct result waaqai mein mehsoos hota hai, aur humein practical experience hai ki koi bhi vyakti jo Kṛṣṇa ke holy names (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) ko bina offenses ke chant karta hai, wo kuch transcendental pleasure mehsoos karta hai aur jaldi se sabhi material contamination se purified ho jaata hai. Yeh waaqai mein dekha gaya hai. Aur agar koi sirf sunne mein nahi, balki devotional activities ka message bhi failane mein engaged hai, ya Kṛṣṇa consciousness ki missionary activities mein madad kar raha hai, toh wo dheere-dheere spiritual progress mehsoos karta hai. Yeh spiritual life mein advancement kisi bhi prakar ki previous education ya qualification par depend nahi karta. Yeh method itna pure hai ki sirf ismein engaged hone se insaan pure ho jaata hai. Vedānta-sūtra (3.2.26) mein isse is tarah describe kiya gaya hai: prakāśaś ca karmaṇy abhyāsāt. “Bhakti sewa itni potent hai ki sirf bhakti sewa mein engaged hone se insaan bina kisi shak ke enlightened ho jaata hai.” Iska practical example Nārada ki previous life mein dekha ja sakta hai, jo ek maidservant ka beta tha. Uske paas koi education nahi thi, na hi wo kisi high family mein janma liya tha. Lekin jab uski maa bade devotees ki sewa karti thi, toh Nārada bhi engaged ho gaya, aur kabhi-kabhi jab uski maa nahi hoti thi, wo khud bade devotees ki sewa karta tha. Nārada khud kehte hain, ucchiṣṭa-lepān anumodito dvijaiḥ sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ evaṁ pravṛttasya viśuddha-cetasas tad-dharma evātma-ruciḥ prajāyate. Is verse mein Śrīmad-Bhāgavatam (1.5.25) mein Nārada apni previous life ko apne disciple Vyāsadeva se describe karte hain. Wo kehte hain ki jab wo un purified devotees ke liye ek boy servant ke roop mein engaged the, tab wo unke saath intimate association mein the. Kabhi-kabhi wo sages apne dishes par food ka remnant chhod dete the, aur woh ladka, jo unke dishes dhota tha, un remnants ka taste lena chahta tha. Toh usne bade devotees se permission maangi, aur jab unhone diya, toh Nārada ne un remnants ko khaya aur is wajah se wo sabhi sinful reactions se mukt ho gaya. Jaise-jaise wo khata gaya, waise-waise wo sages ki tarah pure-hearted hota gaya. Bade devotees ne Lord ki bhakti sewa ka anand liya sunne aur chanting karne se, aur Nārada ne dheere-dheere wahi taste develop kiya. Nārada aur kehte hain, tatrānv-ahaṁ kṛṣṇa-kathāḥ pragāyatām anugraheṇāśṛṇavaṁ mano-harāḥ tāḥ śraddhayā me ’nu-padaṁ viśṛṇvataḥ priyaśravasy aṅga mamābhavad ruciḥ. Sages ke saath association karke, Nārada ne Lord ki glories sunne aur chanting karne ka taste paaya, aur usne bhakti sewa ka bada ichha develop ki. Isliye, jaise Vedānta-sūtra mein kaha gaya hai, prakāśaś ca karmaṇy abhyāsāt: agar koi sirf bhakti sewa ke acts mein engaged hai, toh sab kuch uske liye automatically reveal ho jaata hai, aur wo samajh sakta hai. Isse pratyakṣa kehte hain, jo seedha mehsoos hota hai. Dharma ka matlab hai “religion ka path.” Nārada asal mein ek maidservant ka beta tha. Uske paas school jaane ka koi mauka nahi tha. Wo sirf apni maa ki madad kar raha tha, aur khushkismati se uski maa kuch devotees ki sewa karti thi. Chhote Nārada ko bhi mauka mila aur sirf association karke usne sabse uncha goal achieve kiya. Sabse uncha goal bhakti sewa hai, jaise Śrīmad-Bhāgavatam mein kaha gaya hai (sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje). Religious log aam taur par nahi jaante ki religion ki highest perfection bhakti sewa ka attainment hai. Jaise humne pehle chapter eight ke last verse (vedeṣu yajñeṣu tapaḥsu caiva) mein discuss kiya, aam taur par Vedic knowledge self-realization ke liye zaroori hoti hai. Lekin yahan, jabki Nārada ne kabhi spiritual master ki school nahi dekhi aur Vedic principles mein educated nahi tha, usne Vedic study ka sabse highest result hasil kiya. Yeh process itni potent hai ki bina religious process ko regularly perform kiye, koi highest perfection tak pahunch sakta hai. Yeh kaise possible hai? Yeh bhi Vedic literature mein confirm kiya gaya hai: ācāryavān puruṣo veda. Jo log bade ācāryas ke saath hain, chahe wo educated na ho ya kabhi Vedas nahi padhe ho, wo realization ke liye zaroori sabhi knowledge se parichit ho sakte hain. Bhakti sewa ka process bahut khushnuma hai (su-sukham). Kyun? Bhakti sewa mein śravaṇaṁ kīrtanaṁ viṣṇoḥ hai, toh koi sirf Lord ki glories ki chanting sun sakta hai ya authorized ācāryas se transcendental knowledge par philosophical lectures attend kar sakta hai. Sirf baith kar bhi koi seekh sakta hai; phir wo God ko offer kiye gaye food ke remnants kha sakta hai, jo sab jagah available hain. Har situation mein bhakti sewa joyful hai. Koi bhi vyakti sabse poverty-stricken condition mein bhi bhakti sewa perform kar sakta hai. Bhagwan kehte hain, patraṁ puṣpaṁ phalaṁ toyam: wo kisi bhi tarah ka offering apne devotee se accept karte hain, chahe wo kya ho. Ek patta, ek phool, thoda fruit, ya thoda paani, jo sabhi jagah available hai, wo kisi bhi vyakti dwara, chahe social position kuch bhi ho, pyaar se offer kiya jaaye, toh wo accept kiya jaata hai. History mein kai instances hain. Sirf tulasī ke patte, jo Lord ke lotus feet par offer kiye gaye, unhe taste karke, bade sages jaise Sanat-kumāra bade devotees ban gaye. Isliye bhakti ka process bahut accha hai, aur ise khushi se kiya ja sakta hai. Bhagwan sirf us pyaar ko accept karte hain jisse cheezein unhe offer ki gayi hain. Yahan kaha gaya hai ki yeh bhakti sewa sadaiv hai. Yeh waise nahi hai jaise Māyāvādī philosophers kehte hain. Halanki kabhi-kabhi wo so-called bhakti sewa lete hain, unka idea yeh hai ki jab tak wo liberated nahi hote, tab tak wo apni bhakti sewa karte rahenge, lekin end mein, jab wo liberated hote hain, toh wo “God ke saath ek ho jaate hain.” Aise temporary time-serving bhakti sewa ko pure bhakti sewa nahi mana jaata. Actual bhakti sewa liberation ke baad bhi chalti hai. Jab devotee spiritual planet par God ke kingdom mein jaata hai, toh wo wahan bhi Supreme Lord ki sewa mein engaged rehta hai. Wo Supreme Lord ke saath ek hone ki koshish nahi karta. Jaise Bhagavad-gītā mein dekha jaayega, actual bhakti sewa liberation ke baad shuru hoti hai. Jab koi liberated hota hai, jab wo Brahman position (brahma-bhūta) mein hota hai, tab uski bhakti sewa shuru hoti hai (samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām). Koi bhi vyakti Supreme Personality of Godhead ko karma-yoga, jñāna-yoga, aṣṭāṅga-yoga ya kisi aur yoga ko independently execute karke nahi samajh sakta. In yogic methods se koi thoda progress bhakti-yoga ki taraf kar sakta hai, lekin bhakti sewa ke stage par nahi aane par koi bhi Godhead ki Personality ko nahi samajh sakta. Śrīmad-Bhāgavatam mein bhi confirm kiya gaya hai ki jab koi bhakti sewa ka process execute karke purified hota hai, khaas taur par Śrīmad-Bhāgavatam ya Bhagavad-gītā ko realized souls se sunne se, tab wo Kṛṣṇa ki science ya God ki science ko samajh sakta hai. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ. Jab kisi ka dil sabhi nonsense se clear hota hai, tab wo samajh sakta hai ki God kya hai. Isliye, bhakti sewa ka process, Kṛṣṇa consciousness, sabhi education ka raja hai aur sabhi confidential knowledge ka raja hai. Yeh religion ka sabse purest form hai, aur ise khushi se bina kisi mushkil ke kiya ja sakta hai. Isliye, isse apnana chahiye.
Chinmaya Commentary
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