Raja Vidya Raja Guhya Yoga: Introduction and Shlokas 1 to 5
If you have not already done so, I would request you to review the Chapter 8, Akshara Brahma Yoga before studying chapter 9 as that would help set the right context.
You can find the explanation of the previous set of shlokas, 19 to 28 of chapter 8 here. Please go through that to get a better understand and maintain continuity in your learning.
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Introduction to Raja Vidya Raja Guhya Yoga and Verses 9.1 – 9.5
श्रीभगवानुवाच इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे | ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ||1||
śrī-bhagavān uvāca idaṁ tu te guhyatamaṁ pravakṣyāmyanasūyave jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣyase’śubhāt
श्रीभगवानुवाच (Śrībhagavānuvāca) – The Blessed Lord said; इदम् (idam) – this; तु (tu) – but; ते (te) – to you; गुह्यतमम् (guhyatamam) – the most confidential; प्रवक्ष्यामि (pravakṣyāmi) – I shall declare; अनसूयवे (anasūyave) – to the non-envious; ज्ञानम् (jñānam) – knowledge; विज्ञानसहितम् (vijñānasahitam) – with realization; यत् (yat) – which; ज्ञात्वा (jñātvā) – knowing; मोक्ष्यसे (mokṣyase) – you shall be released; अशुभात् (aśubhāt) – from inauspiciousness;
The Supreme Lord said: I shall reveal to you, who is not envious of Me, the most profound secret, the knowledge combined with experience, by knowing which you shall be released from evil.
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् | प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ||2||
rāja-vidyā rāja-guhyaṁ pavitram idam uttamam pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam
राजविद्या (rājavidyā) – the king of education; राजगुह्यम् (rājaguḥyam) – the king of confidential knowledge; पवित्रम् (pavitram) – the purest; इदम् (idam) – this; उत्तमम् (uttamam) – transcendental; प्रत्यक्षावगमम् (pratyakṣāvagamam) – directly realizable; धर्म्यम् (dharmyam) – according to dharma; सुसुखम् (susukham) – very easy; कर्तुम् (kartum) – to perform; अव्ययम् (avyayam) – everlasting;
This is the king of all knowledge, the most profound of all secrets, the supreme purifier, directly realized, in accordance with dharma, easy to practice, and everlasting in effect.
अश्रद्दधानाः पुरुषा धर्मस्यास्य परंतप | अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ||3||
aśraddadhānāḥ puruṣā dharmasya asya parantapa aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani
अश्रद्दधानाः (aśraddadhānāḥ) – the faithless; पुरुषाः (puruṣāḥ) – persons; धर्मस्य (dharmasya) – to this principle of religion; अस्य (asya) – this; परन्तप (parantapa) – O subduer of the enemies; अप्राप्य (aprāpya) – not attaining; माम् (mām) – Me; निवर्तन्ते (nivartante) – they return; मृत्युसंसारवर्त्मनि (mṛtyusaṁsāravartmani) – to the cycle of birth and death;
O scorcher of foes, people who have no faith in this dharma are unable to attain Me, and keep returning to the cycle of birth and death.
मया ततमिदं सर्वं जगदव्यक्तमूर्तिना | मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ||4||
mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ
मया (mayā) – by Me; ततम् (tatam) – pervaded; इदम् (idam) – this; सर्वम् (sarvam) – all; जगत् (jagat) – universe; अव्यक्तमूर्तिना (avyaktamūrtinā) – by the unmanifested form; मत्स्थानि (matsthāni) – in Me; सर्वभूतानि (sarvabhūtāni) – all living entities; न (na) – not; च (ca) – and; अहम् (aham) – I; तेषु (teṣu) – in them; अवस्थितः (avasthitaḥ) – situated;
By Me, in My unmanifest form, this entire universe is pervaded. All beings dwell in Me, but I do not dwell in them.
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् | भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ||5||
na ca mat-sthāni bhūtāni paśya me yogam aiśvaram bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ
न (na) – not; च (ca) – and; मत्स्थानि (matsthāni) – in Me; भूतानि (bhūtāni) – living entities; पश्य (paśya) – behold; मे (me) – My; योगमैश्वरम् (yogamaiśvaram) – mystic opulence; भूतभृन्न (bhūtabhṛnn) – the sustainer of all beings; न (na) – not; च (ca) – and; भूतस्थः (bhūtasthaḥ) – in the living entities; मम (mama) – My; आत्मा (ātmā) – self; भूतभावनः (bhūtabhāvanaḥ) – the creator of all beings;
And yet, the living beings do not dwell in Me. Behold My divine yoga! As their sustainer and creator, I dwell in beings, yet I am not influenced by them or by material nature.
Introduction to chapter 9 ( Raja Vidya Raja Guhya Yoga)
The 9th chapter takes the understanding of the divine to a higher level, revealing the true nature of the Supreme Reality and the means to attain it through unwavering devotion and selfless service.
This chapter of Bhagavad-gītā is called the king of education because it is the essence of all the philosophies explained until now. In this chapter, Lord Krishna reveals the secret of true devotion and the means to realize the ultimate truth. He explains that the imperishable Brahman, the absolute reality, is the source of all that is manifest and unmanifest in this vast universe. It is the eternal, immutable essence that resides within the heart of every being, yet remains untouched by the limitations of material existence.
With compassion and clarity, the Lord guides Arjuna, and all seekers of truth, to understand the nature of this supreme reality and the way to attain it. He again emphasizes the importance of unwavering devotion, selfless service, and the cultivation of spiritual knowledge as the keys to unlocking the door to liberation.
The verses in this chapter guide the sincere seeker through the maze of worldly illusions and attachments. They reveal the path of surrender, where one offers their entire being to the Divine, freeing themselves from the shackles of ego and desire.
The 9th chapter of the Bhagavad Gita, while building upon the themes introduced in the 8th chapter, offers a deeper and more expansive understanding of the Supreme Reality and the path to attain it.
In the 8th chapter, Lord Krishna elaborates on the concept of the imperishable Brahman, the eternal and immutable essence that underlies all existence. He explains the process of transcending the cycle of birth and death through the practice of steadfast meditation and devotion. The chapter emphasizes the importance of focusing one’s mind on the Supreme at the time of death, as a means to attain moksha, or liberation.
Key points of comparison between the two chapters:
Brahman’s manifestation: While the 8th chapter speaks of Brahman as the imperishable reality, the 9th chapter expounds on how this Supreme Reality manifests itself in the entire cosmos, both as the unmanifest source and the manifest creation.
Devotion and surrender: The 9th chapter places a greater emphasis on the path of devotion (bhakti) and complete surrender (sharanagati) to the Divine as the most direct and effective means to attain moksha.
Divine grace: The 9th chapter highlights the importance of Divine grace, which can be attained through unwavering devotion and selfless action. It emphasizes that the Lord resides within the hearts of all beings and can be realized through sincere devotion.
Universal presence: The 9th chapter expands on the concept of the Divine’s all-pervasive presence, stating that the Lord is the source, sustainer, and ultimate goal of all beings and all aspects of existence.
The 9th chapter builds upon the foundation laid in the 8th chapter, offering a more comprehensive and nuanced understanding of the Supreme Reality, the means to attain it, and the importance of devotion, surrender, and Divine grace in the journey towards self-realization and liberation.
As we delve into the profound wisdom of this chapter, may our hearts be filled with reverence and our minds illuminated with the light of understanding. May we find the courage to transcend our limitations and embrace the eternal truth that resides within us, leading us to the ultimate goal of self-realization and everlasting peace.
In chapters 2 through 6, Krishna shared the knowledge of matter and spirit which was confidential (guhya). In chapters 7 and 8 He shared the knowledge of bhakti, which was more confidential (guhyatara). In chapter 9, Shri Krishna shares the knowledge of kevala-bhakti which is most confidential (guhyatama). He describes the majestic aspect of Himself (aiśvarya ) and the excellence of a pure devotee.
raja-vidya and raja-guhyam
In this chapter, Lord Shri Krishna offers Arjuna the raja-vidya and raja-guhyam, the most exalted knowledge and secret, revealing truths profound and purifying (pavitram), transcending all other forms of wisdom. Krishna emphasizes that this wisdom, embodying the highest purity and capable of leading to direct realization (pratyaksavagamam), is accessible to those devoid of asuya (jealousy or malice), emphasizing that a simple and pure heart free from malice and jealousy is essential for grasping such profound spiritual truths.
Krishna’s teachings are not just intellectual knowledge (jñānam) but include experiential understanding (vijñāna), emphasizing the importance of living and experiencing the truths personally. This knowledge, deeply rooted in dharma (righteousness), is not only the key to liberation (mokṣa) from all that is inauspicious (aśubhāt) but is also marked by its simplicity (susukham) in practice, and its eternal nature (avyayam), offering a path that is joyous and infinitely rewarding.
Beyond Jñāna: Embracing the Transformative Power of Vijñāna
As Krishna unfolds these teachings, He clarifies that such wisdom is not only about understanding the cosmic order but also about experiencing the divine presence in everyday life (vijnana), making spirituality a living, breathing aspect of one’s existence. This divine knowledge, while supremely profound, is also intimately practical, offering guidance on living a life aligned with the highest truths while engaged in the world.
This raja-vidya and raja-guhyam, therefore, is not a mere philosophical concept but a transformative force, accessible through pure devotion (bhakti), ensuring that those who follow this path with a pure heart can attain the supreme goal. Krishna reassures that this path, though supremely elevated, is within reach of all who dedicate themselves to it, promising liberation and eternal bliss to those who embrace it with sincerity and faith.
Imagine the battlefield of Kurukshetra, a gruesome landscape of impending war. Through the transformative power of vijnana, this very battlefield can be perceived as a sacred temple, every soldier and every animal pulsating with the divine presence. Even a blade of grass becomes a conduit of God’s creative energy, the thundering sky a manifestation of His cosmic dance. This is the essence of vijnana, a state where we perceive the divine not as a distant entity, but as the very essence of reality.
Krishna’s message in the Gita, especially in this chapter, thus serves as a message of hope and a guide for all seeking to transcend the limitations of the material world, offering a way to realize the ultimate truth while being engaged in normal daily life.
Shri Krishna elaborates on this knowledge as being directly experienced, revealing the essence of the brahman that pervades all existence. This direct realization, creates a profound connection with the Supreme Lord, dwelling within the heart and extending to the cosmos. Such realization is vital for transcending the cycle of birth and death, and can only be achieved through bhakti.
Non-enviousness (anasuya) and faith (shraddha)
Shri Krishna explains that non-enviousness (anasuya) and faith (shraddha) are the real qualifications to receive the knowledge (jnana) of pure bhakti and the direct realization (vijnana) of the supreme Lord. Knowing about all the qualities of the Lord is jnana. Actually getting his grace and realizing the Lord is vijnana.
Arjuna is not envious, jealous or selfish and doesn’t see any faults in Kṛṣṇa. Thus he is eligible to understand the majestic aspect of Kṛṣṇa. Envious and selfish people are not eligible and cannot understand this aspect of Kṛṣṇa and they can never become pure devotees.
Understanding oneself and the external world is crucial for maintaining a harmonious relationship with life, the world we live in and the Universe in general. Those aligned with the universal rhythm achieve success and victory. Here, Arjuna is not aligned and thus, feels restless, agitated and defeated by the challenging situation in front of him.
Shri Krishna, seeing Arjuna eager to evolve but needing guidance, commits to sharing the raja-vidya and raja-guhyam with him.
Shri Krishna introduces the art of self-perfection in the second verse as a noble pursuit, emphasizing Vedanta as a way of right living rather than a set of rituals confined to a specific time and place.
Shri Krishna says that “Yat jñātvā mokṣhyase aśubhāt“, ‘by knowing which, you will be freed from all the miseries of material existence’. Subha is good, asubha is not good or evil. You will be free from all evil. That is the promise in the first verse. And in the second verse he makes this even more explicit by explaining the characteristics of this very confidential knowledge (guhyatama).
The Eightfold Path to Liberation: Cultivating the Raja-Vidya
- Raja-Vidya (King of All Knowledge): This highlights the supreme nature of this knowledge, surpassing all other forms of wisdom. It offers a complete understanding of the self, the universe, and the divine.
- Raja-Guhyam (King of All Secrets): This knowledge is not readily available to all and requires a pure heart, lack of malice and a wise guru to fully understand.
- Pavithram (Purifying): This knowledge acts as a cleansing fire, burning away the impurities of ignorance, ego, and attachment. It purifies the heart and mind, preparing us for the divine experience.
- Uttamam (Perfect and Transcendental): This knowledge is perfect, a complete and holistic understanding of reality. It transcends the limitations of the material world and offers a glimpse into the eternal dimension.
- Pratyakṣāvagamam (Direct Experience): Pratyaksa means ‘before the eyes’. Unlike theoretical philosophies, this knowledge culminates in a direct, personal experience of the divine. It’s not about blind faith, but about an inner knowing, a communion with the Supreme Lord.
- Dharmyam (Perfection in the Principles of Religion): This knowledge doesn’t advocate for blind adherence to rituals. Instead, it guides us towards living a life aligned with universal moral principles (dharma). It’s about living a life of purpose, compassion, and righteousness.
- Su-sukham Kartum (Easy and Joyful to Practice): The path to liberation, often portrayed as arduous and austere, is here revealed as easy and joyful to practice. Such a life aligned with the divine brings a sense of inner peace and contentment.
- Avyayam (Eternal): This knowledge is imperishable and transcends the limitations of time. It offers a path to liberation, a state beyond birth and death.
By incorporating and understanding these eight qualities of the raja-vidya, we gain a deeper appreciation of its transformative potential and its role in guiding us towards spiritual liberation.
Pratyakṣāvagamam
A very important message and assurance that Shri Krishna conveys in this verse is through the word Pratyakṣāvagamam, which means ‘which can be realized by direct experience’. This is an assurance that God can be a constant awareness in our day to day life and He is our innermost self. We must make this our goal and we must challenge ourselves to experience God in everything. This is pretty much what makes us human. Otherwise, whatever else we can do, animals can do as well.
One of the key differences between bhakti marga and other paths is that, in all other paths, it is considered that we perform devotional services so that we get liberation. In other words, the thinking is that we perform devotional services until we get liberation. Whereas, in the bhakti marga, the belief is that eternal devotional services start after we get liberation, when we reach Goloka and over there we get divine bodies and we perform devotional services to the Lord eternally.
Faith as the Seed of Devotion: The Importance of Shraddha
Shri Krishna reiterates that faith is extremely important to progress on this path and attain the state where we get direct perception of God. Krishna says that without faith, we cannot progress on the spiritual path and we will continue cycling through countless births and deaths in the material plane.
Imagine you are sick and you are visiting the doctor. The doctor says ‘will you trust me?’. And you tell the doctor ‘I will trust you if I get well’. However the doctor says ‘you have to first trust me if you want to get well’. And the doctor is right. If we don’t trust the doctor and follow the doctor’s advice, how can we get well? We do not know if the doctor can really heal us, however we must have faith in the doctor if we want to get healed.
Just like that, it is pointless to say that I will have faith in God once I see evidence of God. We will get to realize God and perceive the evidence of God’s existence once we develop deep faith in God. As Srila Prabhupada says, faith is created by association with devotees. The best way to develop our faith is to constantly be in the association of devotees and cherish their satsang.
Once a King told a saint that he does not believe in God because he can’t see Him. The saint responded by showing him a pot of milk and asking whether the king believed that the milk contained butter. The king said ‘of course, I strongly believe that the milk contains butter’. So the saint asked ‘but you cannot see the butter so how come you have a strong belief that it contains butter’? To that, the King replied “I know that there is a process to be followed. First we convert the milk into yogurt and then we churn the yogurt until we get the butter”. The saint smiled and said “that is exactly the same for God. He is everywhere, however there is a process we need to follow in order to be able to see Him or perceive Him’.
God is everywhere. God is in everything. Just like the butter is in the milk. Jñana, the intellectual understanding, is recognizing the potential for butter within the milk. But simply knowing the potential doesn’t yield the butter. Here comes vijnana, the churning process. Through spiritual practices like devotion (bhakti), meditation (dhyana), and selfless service (seva), we churn the milk of our experiences. As we churn, the butter of divinity hidden within begins to reveal itself.
Shri Krishna then goes on to say that although He is everywhere and in everything, He is not bound by or impacted by anything. He is part of everything and separate from everything at the same time. This is the inconceivable nature of the Lord.
Living the Raja-Vidya: Integrating Wisdom into Daily Life
This chapter of the Bhagavad Gita doesn’t just unveil profound truths; it provides a roadmap for integrating this “raja-vidya” (king of knowledge) into our daily lives. Here are some ways to cultivate the qualities of this transformative knowledge:
- Practice Devotion (Bhakti): Bhakti, characterized by selfless love and devotion to the divine, is the foundation of the raja-vidya. Engaging in practices like chanting mantras, singing hymns (bhajans), and performing selfless service (seva) purifies the heart and fosters a deep connection with the divine.
- Embrace Mindfulness (Manan): Living in a state of constant awareness, remembering the divine presence in every moment, is crucial. Activities like meditation (dhyana) and mindfulness practices help cultivate this state of remembrance.
- Perform Your Dharma with Detachment (Nishkama Karma): Shri Krishna emphasizes the importance of fulfilling one’s duties (dharma) with a sense of detachment from the outcome. When we perform our actions (karma) as offerings to the divine, with a focus on service rather than personal gain, our actions become a form of worship.
- Study the Scriptures (Swadhyaya): Immersing ourselves in sacred texts like the Bhagavad Gita, Upanishads, and other scriptures deepens our understanding of the divine and provides practical guidance for spiritual growth.
- Associate with Satsang: Spending time in the company of spiritual teachers, devotees, and like-minded individuals creates a supportive and uplifting environment. Satsang (association with devotees) fosters inspiration, removes doubts, and strengthens our resolve on the spiritual path.
Integrating the Raja-Vidya in Different Aspects of Life
The raja-vidya isn’t confined to a specific time or place. Let’s explore how we can integrate its wisdom into various aspects of our lives:
- In the Workplace: Approach your work with dedication, seeing it as an offering to the divine. Maintain integrity, compassion, and fairness in your dealings with colleagues and clients.
- In Relationships: Cultivate kindness, understanding, and forgiveness in your interactions with family and friends. See others as manifestations of the divine and treat them with respect.
- In Difficult Times: When faced with challenges and setbacks, remember the impermanence of all things. Maintain faith in the divine plan and seek solace in spiritual practices.
The Path to Liberation: A Gradual Process
The journey towards liberation, illuminated by the raja-vidya, is a gradual process. It requires patience, perseverance, and a willingness to learn from our mistakes. There will be setbacks and periods of doubt, but with unwavering faith and consistent spiritual practice, we can chip away at the layers of ignorance and gradually awaken to our true nature.
The teachings in this chapter provide a transformative message for all who yearn for liberation and a deeper connection with the divine. By cultivating the qualities of the raja-vidya, integrating its wisdom into our daily lives, and drawing inspiration from the stories of those who have walked the path before us, we can step onto a transformative journey towards lasting peace and a life infused with the divine presence.
You can find the explanations for the next set of shlokas 9.6 to 9.10 over here.
Hare Krishna.
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi