The Blessed Lord Said

II Shri Hari II

XX Ninth ChapterXX

INTRODUCTION

In the seventh chapter, Lord kṛṣṇa was unfolding to Arjuna knowledge (wisdom) with realization (real knowledge of manifest Divinity). But in between, Arjuna at the beginning of the eighth chapter, raised seven questions. So Lord Kṛṣṇa, by answering the first six questions, in brief, answered, in detail the seventh question-”How are you to be known at the time of death by the self-controlled?”

Now, the Lord starts the same topic of Knowledge (Jñāna), with Realization (Vijñāna), in the ninth chapter.

śrī-bhagavānuvāca

idaṁtuteguhyatamaṁ pravakṣyāmyanasūyave

jñānaṁvijñānasahitaṁ yajjñātvāmokṣyase'śubhāt

The Blessed Lord said:

To you who is free from the carping spirit I shall now unfold the most mysterious knowledge (Jñāna), along with realization (Vijñāna) by knowing which, you will be released from evil i.e., the evil of worldly birth and death. 1

Comment: —

‘Idaṁtuteguhyatamaṁ pravakṣyāmyanasūyave’-Lord Kṛṣṇa, has used the term ‘Idam’ (this), to highlight the topic, which he wants to unfold. To state its merit, He has used the superlative form, of the adjective-‘Guhyatamam’ (most profound). It means, that this knowledge combined with realization, is most profound. It has been called, a ‘sovereign secret’, in the second verse, and ‘the greatest secret’, in the sixty-fourth verse of the eighteenth chapter.

Here, in this chapter, first He used the expression ‘Guhyatamam’ (the most profound), and later (in 9/34) used ‘Manmanābhava’ (fix your mind on Me), while, in the eighteenth chapter, first He used the expression ‘Sarvaguhyatamam’ (the most secret of all), and then (in 18/65) said ‘Manmanābhava’ (fix your mind on Me). It means, that the same topic has been explained here, as well as, there.

This most profound secret cannot be disclosed to all, because the Lord has described His own merit, in it. One who possesses a critical spirit, in the least, can take the contrary meaning, that Lord Kṛṣṇa).a, is boasting of His own merits. The Lord wants to say to Arjuna, that he is devoid of a carping spirit. So He, will unfold the most profound knowledge, along with realization to him viz., He will explain the ‘Tattva’ and also the methods for its realization.

Secondly, He means to say, that every human being is eligible to take refuge in Him. Even the vilest sinner, belonging to any caste, creed, country and colour, deserves to seek refuge, in Him. So, by taking refuge in Him, he can attain Him. Hence He wants to disclose this secret.

The Lord uses the term ‘Tu’ (indeed), as He could not say, in the seventh chapter, all that He wanted to say. So, He declares, that He will amplify the same topic again.

‘Jñānaṁvijñānasahitaṁ’-The belief, that the Lord is the root of the universe, is ‘Jñāna’ (Knowledge), and the realization that in the universe, there is nothing besides the Lord is ‘Vijñāna’ (real knowledge of manifest Divinity). In the first half, of the preceding verse, the Lord has eulogized ‘Knowledge along with Realization’, by the terms ‘Idam’ and ‘Guhyatamam’.

Knowledge and Realization

“By having this knowledge, combined with realization, you will be freed from evil. This knowledge is a sovereign science, and a sovereign secret etc. Men, devoid of faith in this Dharma (Duty), revolve in the path of the mortal world” (9/1-3). By saying so the Lord explained ‘Knowledge’. “All this universe is pervaded, by Me in My unmanifest form i.e., in this universe, there is nothing else besides Me” (9/4-6). By saying so He explained ‘Vijñāna’.

“All beings compelled by their own nature go into My Prakṛti (the prime cause), at dissolution and at the beginning of creation, I bring them forth again. But these actions, do not bind Me. With Me as a supervisor, nature brings forth, the whole creation. Fools, not knowing My supreme nature, think low of Me. Senseless persons with vain hopes, vain actions and vain knowledge, have embraced a nature, which is fiendish, demoniacal and delusive. Great souls, possessing divine nature, knowing Me as imperishable and prime cause of creation, worship Me constantly, with an undivided mind. Others, through their offering of knowledge, worship Me as their very self etc.” (917-15). By saying so, the Lord explained the term ‘Knowledge’. “I am a Vedic ritual, I am sacrifice, I am an offering to the departed (ancestors), I am a medicinal herb etc., and I am, a being as well as, non-being, i.e., I am everything” (9/16-19). By sayingso He explained, ‘Vijñāna’. “Those who worship Me through sacrifice, to seek access to heaven, having enjoyed the vast world of heaven, return to the world of mortals, on the exhaustion of their merit. To those, who worship Me with exclusive devotion, I attend to their needs and preserve what is already possessed, by them. These devotees, who endowed with faith, worship other gods, worship Me ignorantly. Those who do not know Me, as the Enjoyer and Lord of all sacrifices, fall. Those who offer Me with devotion a leaf, a flower, a fruit or even water etc., and all their actions, are freed from the bondage of actions” (9/20-28). By saying so, He explained, ‘Knowledge’. “I am equally present in all beings; there is none hateful or dear, to Me. But, those who worship Me with devotion, are in Me and 1 am in them” (9/29). By saying so, He explained, ‘Vijñāna’. In the next five verses (from 9/30-34) ‘Vijñāna’ has further been explained.*

‘Yajjñātvāmokṣyase'śubhāt’-Affinity with unreal, is an evil which is the cause of birth in good and evil wombs. This affinity, is not natural and real, it is merely assumed, by error. So, a man can be liberated from this assumed affinity, by not strengthening it. Actually man (soul) is an eternal fraction of the Lord, but assumes its affinity of ‘I’ness and ‘Mineness’, with the body and the world, and thus dies and is, reborn. When he realizes reality or he is inclined towards God, then he is released from the evil of worldly, birth and death.

Appendix-The world is manifest. Karmayoga (performance of action in a disinterested manner) being unmanifest is secret. Being more secret than Karmayoga, Jñānayoga (knowledge of the self) is more secret. Being more secret than even Jñānayoga, Bhaktiyoga is the most secret. The secret (guhya) and the more secret (guhyatara) are worldly but the most secret (guhyatama) is unworldly.

All worlds, from the abode of Brahmā downwards, being subject to rebirth, are evils (Gītā 8/16). Having known the most profound topic, a man is totally liberated from the evil of worldly birth and death. A man is liberated from this evil by Karmayoga and Jñānayoga also but here liberation from the evil means-there should not be any other entity in the least besides God and there should not remain even the subtle iota (trace) of ego which causes philosophical differences.

‘To know the self’ is ‘Jñāna’ and ‘to know God in full’ is ·Vijñāna’. Within ‘nirguṇa’ (attributeless God), ‘saguṇa’ (God in full) is not included but within ‘Saguṇa’, ‘nirguṇa’ is included, therefore the knowledge of ‘Saguṇa’ is ‘Vijñāna’ viz., special ‘Jñāna’.

_____VVV_____

Link:-In the next verse, Lord Kṛṣṇa mentions, the merits of Knowledge with Realization .

rājavidyārājaguhyaṁpavitramidamuttamam

pratyakṣāvagamaṁ dharmyaṁsusukhaṁkartumavyayam

This knowledge (Jñāna) with realization, is the sovereign of sciences, and mysterious, and is, supremely holy, most excellent, directly realizable (attendant with virtue) very easy to practise and is imperishable. 2

Comment: —

‘Rājavidyā’- This knowledge with Realization, is a sovereign science, after knowing which, nothing remains to be known.

At the beginning of the seventh chapter, Lord Kṛṣṇa said, “After knowing My entire form, nothing else remains to be known.” He declared at the end of the fifteenth chapter, “The undeluded person who knows Me, beyond perishable Matter and superior to the imperishable soul, knows all i.e., nothing else remains to be known to him.”

So it seems that greater importance has been attached to the Lord Who is endowed with attributes and form in comparison to other forms whether manifest or unmanifest, attributeless or with attributes.

‘Rājaguhyam’-This is a sovereign secret, because in the world there is nothing more secret, than this.

As an actor, in a play conceals his original identity, similarly, the Lord is not manifest to all (Gītā 7/25), because men devoid of devotion have a critical spirit. But, He becomes manifest to His loving devotees. To disclose his identity is something very secret.

‘Pavitramidam’-This science is supremely holy and is a purifier. By this science, even the vilest sinner becomes instantly virtuous viz., holy and secures, lasting peace (9/31).

In the tenth chapter, Arjuna addressed Lord Kṛṣṇa, as the greatest purifier (10/12); in the fourth chapter, Lord Kṛṣṇa declared, that in the world there is no purifier like knowledge (4/38), and here He declares Knowledge with Realization, (by using eight adjectives) as a purifier. It means, that the Lord and His name, form, sport, place, thought, utterance, loud-chanting, meditation and knowledge etc., are holy and purify i.e., everything of the Lord is a great purifier, which purifies all beings.

‘Uttamam’-This science, is super-excellent, because it makes My devotees, the most noble. One becomes so noble, that I obey him. About those devotees, the Lord declares, “They abide in Me and I abide in them” (9/29) i.e., by being absorbed in Me, they become one, with Me.

‘Pratyakṣāvagamam’-It is directly realizable. The more one knows it, the more uncommon, he becomes. As soon as, he knows it, he secures lasting peace. Thus it is directly realizable.

‘Dharmyam’-It is virtuous. All the actions performed, for God-realization without a desire for fruit, are included in virtuous actions.

In the second· chapter, Lord Kṛṣṇa said to Arjuna, “There is nothing more welcome for a man of the warrior class, than a righteous war” (2/31). It means, that all actions performed according to one’s caste and stage (order) of life, sanctioned by scriptures, are virtuous. Besides these, all the means for God-realization and all divine traits, have also been called immortal Dharma (Righteousness), (Gītā 12/20).

‘Avyayam’-It is imperishable. The Lord has also said, that His devotee never perishes (9/31).

‘Kartuṁsusukham’-It is very easy to practise. How easy it is to offer a leaf, a flower, a fruit or water etc., to God, by regarding them as His (9/26)! If a devotee offers somethings to God, thinking these as his own, the Lord reciprocates them, an infinite times, more. But, if he offers them, to Him regarding them as His, He offers Himself to him. How easy it is! By doing so, He has only to rectify his error.

The Lord, is easily attainable, because He pervades everywhere, every time, in all the persons and things etc. Whatever is seen, heard and grasped therein, He pervades. All men are His, and He is theirs. But, they without realizing this real affinity attach importance to Matter and thus follow, a cycle of birth and death. If they pay a little attention to Him, they will perceive a singularity in Him, and will realize that they have no affinity with nature, but they have very innate relationship, with God.

Appendix- Karmayoga and Jñānayoga is ‘rāja-vidyā’ (sovereign science) and Bhaktiyoga is ‘rāja-guhya’ (sovereign secret). In the fourth and fifth verses of this chapter ‘rāja-vidyā’ and in the thirty-fourth verse ‘rāja-guhya’ has been specially mentioned.

‘Pratyakṣāvagamam’ -It bears direct fruit. Peace is attained by Karmayoga, salvation is attained by Jñānayoga and love (devotion) is directly attained by Bhaktiyoga. By taking refuge in God, a man directly becomes free from fears, sorrows, worries and doubts. The realization of the self which is truth, consciousness is also direct. ‘Dharmyam’ -It is not devoid of virtues, but it is virtuous, it is imbued with virtues. Having known it, the human life becomes successful viz., nothing remains to be done, nothing remains to the known and nothing remains to be attained.

‘Susukhaṁkartum’-It is very easy to practise because God is naturally attained. All is God- it needs no labour, it is mere acceptance. From the view point of Karmayoga, if the things, which are not ours but which are of others, are used is rendering service to others, what force is needed in it! From the view point of Jñānayoga, if we get established in the self, what force is needed! From the view point of Bhaktiyoga, if we surrender ourselves to God, what force is required! All these disciplines culminate easily.

‘Avyayam’-In fact this is the imperishable and final entity beyond which there is nothing else.

_____VVV_____

Link:-When it is very easy to practise and is also a sovereign science, why do people not avail themselves of it? The answer comes:

aśraddadhānāḥpuruṣā dharmasyāsya parantapa

aprāpyamāṁnivartantemṛtyusaṁsāravartmani

People devoid of faith in this Dharma, fail to reach Me, 0 oppressor of the foes, and they whirl in the path of the world of death i.e., they remain caught up in the recurring cycle of births and deaths. 3

Comment: —

‘Aśraddadhānāḥpuruṣā dharmasyāsya parantapa’-’Dharma’, is of two types-’Svadharma’ and ‘Paradharma’. Ever existent self is, ‘Svadharma’, and nature and its evolutes, is ‘Paradharma’. In the preceding two verses, the Lord promised to explain Knowledge with Realization, and eulogized it by assigning eight merits. This is mentioned here, as ‘Dharma’. People devoid of faith, are those, who are absorbed in worldly perishable things, by regarding these as real.

What a wonder it is, that men have faith in bodies, families, wealth and property etc., which are kaleidoscopic and depend, on them! They do not reflect, how long they will remain with bodies, and how long those bodies will remain, with them. They should depend on the self, or on God.

‘Aprāpyamāṁnivartantemṛtyusaṁsāravartmani’-The Lord says that He is present in an climes, times, things and persons and He is ever attained. Those who have faith in the mundane instead of attaining Him, whirl in the path of birth and death. If they are born, they have to die; if they die, they are to be born. To whatever species, they go, they assume affInity with those species. Actually their connection with those bodies, is constantly severing. This affinity, cannot last long. Such people, revolve in the path of the mortal world. Even after reaching higher regions, as the abode of Brahmā etc., they have to return (8/16,25; 9/21). It means, that there is rebirth, so long as they do not attain God.

The Lord, while using the expression ‘Mṛtyusaṁsāravartmani’, means that they revolve in the path of the mortal world. In the seventh verse of the twelfth chapter, the world has been caned, an ocean of birth and death.

God by his grace, suspending the fruit of actions, bestows this human body, so that men may attain salvation. But, by seeing those who, by missing this golden opportunity for salvation, follow a cycle of birth and death. God pities them and repents His action because those fools, without attaining Him, descend into a still lower plane (Gītā 16/20).

‘Aprāpyamāṁ’-This expression, shows that a man has got a right to realize God. In the twentieth verse of the sixteenth chapter, also Lord Kṛṣṇa expresses His view that even a demoniac-natured man can, attain Him. So the Lord declares, “Even the vilest sinner, can become virtuous and secure, lasting peace” (9/30-31) and “Even the most sinful of all sinners, can cross all sins by the raft of Knowledge” (4/36).

There was a city, surrounded by high walls, having an exit. A blind man with the help of a stick, wanted to grope his way out of the city. But, as soon as he neared the exit, he had an itching sensation. So, he began to scratch his skin, and he missed the exit, and went ahead. This routine continued, and he could not go out. Similarly, this soul revolves in heaven, hell and eighty-four lac forms of lives, but is unable to be liberated. So, the Lord by this grace, bestows this human body, so· that he may be freed from the cycle of birth and death. But he suffers from itch, for pleasure, and by hankering after prosperity and pleasures, he dies and follows, the cycle of birth and death.

This soul is an eternal fraction of the Lord, and He is its real, abode. So, after attaining Him, there is no return, as has been declared in the Gītā, time and again: “One who knows My birth and activities divine, does not take birth again, but attains Me” (4/9); “Those who merge in Him, have no return” (5/17); “Those who attain the Supreme Abode, don’t return” (8/21); “Having reached which, one never returns” (15/4); “Having reached which, men don’t return” (15/6). The Śrutis, also declare the same.

An Exceptional Fact

Generally, people think that they are worldly, and so birth and death, is a natural process. But, it is perfectly wrong. A man is a fraction of God, and so he belongs to God’s Abode. He is eternal and sentient, while the world is kaleidoscopic, perishable and insentient. So, he has no real affinity with the world, but he has assumed his affinity with it. The bodies, come back, again and again (8/19) while his self remains, the same.

He can never, have union, with the world and disunion from God. He may go to heaven, hell, eighty-four lac forms of lives, or through a human life, he cannot be separate, from God. But, in other births, besides the human birth, he cannot recognize God, because his discrimination is not aroused. In this human life, he has got an opportunity to recognize Him, because He by His grace has bestowed upon him the power of discrimination, that he could recognize Him and attain Him. But it is very surprising and indeed shocking, that he instead of attaining Him, circulates, in the path of the mortal world.

We have come to this human world, to attain salvation. But, we get attached to bodies, families, wealth, property etc., which are not ours, and forget that we belong to God, and to His Abode. So, we think, that it is very difficult, to attain Him. The fact is, that it is very easy to attain Him, because He pervades everytime, everywhere, all things, men, incidents and circumstances etc., and all are, in Him. So, we are ever with Him and He is ever with us. We cannot be separate, from Him and He cannot be separate, from us.