राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्।।9.2।।
।।9.2।।यह सम्पूर्ण विद्याओंका और सम्पूर्ण गोपनीयोंका राजा है? यह अति पवित्र तथा अतिश्रेष्ठ है और इसका फल भी प्रत्यक्ष है। यह धर्ममय है? अविनाशी है और करनेमें बहुत सुगम है अर्थात् इसको प्राप्त करना बहुत सुगम है।
।।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।।
।।9.2।। 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 सगुणनिर्गुण? साकारनिराकार? व्यक्तअव्यक्त आदि जितने स्वरूप हैं? उन सब स्वरूपोंमें भगवान्के सगुणसाकार स्वरूपकी बहुत विशेष महिमा है।राजगुह्यम् -- संसारमें रहस्यकी जितनी गुप्त बाते हैं? उन सब बातोंका यह राजा है क्योंकि संसारमें इससे बड़ी दूसरी कोई रहस्यकी बात है ही नहीं।जैसे नाटकमें सबके सामने खेलता हुआ कोई पात्र अपना असली परिचय दे देता है? तो उसका परिचय देना विशेष गोपनीय बात है क्योंकि वह नाटकमें जिस स्वाँगमें खेलता है? उसमें वह अपने असली रूपको छिपाये रखता है। ऐसे ही भगवान् जब मनुष्यरूपमें लीला करते हैं? तब अभक्त लोग उनको मनुष्य मानकर उनकी अवज्ञा करते हैं। इससे भगवान् उनके समाने अपनेआपको प्रकट नहीं करते (गीता 7। 25)। परन्तु जो भगवान्के ऐकान्तिक प्यारे भक्त होते हैं? उनके सामने भगवान् अपनेआपको प्रकट कर देते हैं -- यह अपनेआपको प्रकट कर देना ही अत्यन्त गोपनीय बात है।पवित्रमिदम् -- इस विद्याके समान पवित्र करनेवाली दूसरी कोई विद्या है ही नहीं अर्थात् यह विद्या पवित्रताकी आखिरी हद है। पापीसेपापी? दुराचारीसेदुराचारी भी इस विद्यासे बहुत जल्दी धर्मात्मा बन जाता है अर्थात् पवित्र बन जाता है और शाश्वती शान्तिको प्राप्त कर लेता है (9। 31)।दसवें अध्यायमें अर्जुनने भगवान्को परम पवित्र बताया -- पवित्रं परमं भवान् (10। 12) चौथे अध्यायमें भगवान्ने ज्ञानको पवित्र बताया -- न हि ज्ञानेन सदृशं पवित्रमिह विद्यते (4। 38) और यहाँ राजविद्या आदि आठ विशेषण देकर विज्ञानसहित ज्ञानको पवित्र बताते हैं। इसका तात्पर्य यह हुआ कि पवित्र परमात्माका नाम? रूप? लीला? धाम? स्मरण? कीर्तन? जप? ध्यान? ज्ञान आदि सब पवित्र हैं अर्थात् भगवत्सम्बन्धी जो कुछ है? वह सब महान् पवित्र है और प्राणिमात्रको पवित्र करनेवाला है (टिप्पणी प0 485)। उत्तमम् -- यह सर्वश्रेष्ठ है। इसके समकक्ष दूसरी कोई वस्तु? व्यक्ति? घटना? परिस्थिति आदि है ही नहीं। यह श्रेष्ठताकी आखिरी हद है? क्योंकि इस विद्यासे मेरा भक्त सर्वश्रेष्ठ हो जाता है। इतना श्रेष्ठ हो जाता है कि मैं भी उसकी आज्ञाका पालन करता हूँ।इस विज्ञानसहित ज्ञानको जानकर जो मनुष्य इसका अनुभव कर लेते हैं? उनके लिये भगवान् कहते हैं कि वे मेरेमें हैं और मैं उनमें हूँ -- मयि ते तेषु चाप्यहम् (9। 29) अर्थात् वे मेरेमें तल्लीन होकर मेरा स्वरूप ही बन जाते हैं।प्रत्यक्षावगमम् -- इसका फल प्रत्यक्ष है। जो मनुष्य इस बातको जितना जानेगा? वह उतना ही अपनेमें विलक्षणताका अनुभव करेगा। इस बातको जानते ही परमगति प्राप्त हो जाय -- यह इसका प्रत्यक्ष फल है।धर्म्यम् -- यह धर्ममय है। परमात्माका लक्ष्य होनेपर निष्कामभावपूर्वक जितने भी कर्तव्यकर्म किये जायँ? वे सबकेसब इस धर्मके अन्तर्गत आ जाते हैं। अतः यह विज्ञानसहित ज्ञान सभी धर्मोंसे परिपूर्ण है।दूसरे अध्यायमें भगवान्ने अर्जुनको कहा कि इस धर्ममय युद्धके सिवाय क्षत्रियके लिये दूसरा कोई श्रेयस्कर साधन नहीं है -- धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते (2। 31)। इससे यही सिद्ध होता है कि अपनेअपने वर्ण? आश्रम आदिके अनुसार शास्त्रविहित जितने कर्तव्यकर्म हैं? वे सभी धर्म्य हैं। इसके सिवाय भगवत्प्राप्तिके जितने साधन हैं और भक्तोंके जितने लक्षण हैं? उन सबका नाम भगवान्ने धर्म्यामृत रखा है (गीता 12। 20) अर्थात् ये सभी भगवान्की प्राप्ति करानेवाले होनेसे धर्ममय हैं।अव्ययम् -- इसमें कभी किञ्चिन्मात्र भी कमी नहीं आती? इसलिये यह अविनाशी है। भगवान्ने अपने भक्तके लिये भी कहा है कि मेरे भक्तका विनाश ( पतन ) नहीं होता -- न मे भक्तः प्रणश्यति (9। 31)।कर्तुं सुसुखम् -- यह करनेमें बहुत सुगम है। पत्र? पुष्प? फल? जल आदि चीजोंको भगवान्की मानकर भगवान्को ही देना कितना सुगम है (9। 26) चीजोंको अपनी मानकर भगवान्को देनेसे भगवान् उनको,अनन्त गुणा करके देते हैं और उनको भगवान्की ही मानकर भगवान्के अर्पण करनेसे भगवान् अपनेआपको ही दे देते हैं। इसमें क्या परिश्रम करना पड़ा इसमें तो केवल अपनी भूल मिटानी है।मेरी प्राप्ति सुगम है? सरल है क्योंकि मैं सब देशमें हूँ तो यहाँ भी हूँ? सब कालमें हूँ तो अभी भी हूँ। जो कुछ भी देखने? सुनने? समझनेमें आता है? उसमें मैं ही हूँ। जितने भी मनुष्य हैं? उनका मैं हूँ और वे मेरे हैं। परन्तु मेरी तरफ दृष्टि न रखकर प्रकृतिकी तरफ दृष्टि रखनेसे वे मुझे प्राप्त न होकर बारबार जन्मतेमरते रहते हैं। अगर वे थोड़ासा भी मेरी तरफ ध्यान दें तो उनको मेरी अलौकिकता? विलक्षणता दीखने लग जाती है तथा प्रकृतिके साथ अपना सम्बन्ध नहीं है और भगवान्के साथ अपना घनिष्ठ सम्बन्ध है -- इसका अनुभव हो जाता है। सम्बन्ध -- ऐसी सुगम और सर्वोपरि विद्याके होनेपर भी लोग उससे लाभ क्यों नहीं उठा रहे हैं इसपर कहते हैं --,
।।9.2।। 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 --
9.2 This is the Sovereign Knowledge, the Sovereign Profundity, the best sanctifire; directly realizable, righteous, very easy to practise and imperishable.
9.2 This is the kingl science, the kingly secret, the supreme purifier, realisable by direct intuitional knowledge, according to righteousness, very easy to perform and imperishable.
9.2. This shines among the sciences; (this is) the secret of monarchs; it is a supreme purifier, it is comprehensible by immediate perception, is righteous, easy to do, and imperishable.
9.2 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.
9.2 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.
9.2 Raja-etc. Shines : that which illumines in the midst of all sciences. Here [in the Gita] itself it is said The science of the Self [is the chief] among the sciences. Here in this science kings like Janaka etc., have a right and pervilege (adhikara) [to learn]. It is their secret, as it is much protected (by them) by heroism easy for the Ksatriyas. As they do not waver [in their mind] because of their heroic nature that is common in the members of the warring class, it is very easy to do i.e., to observe. Imperishable : Unlike other actions this action of worshipping Brahman does not perish through the enjoyment of [its result].
9.2 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.
Moreover, this knowledge (bhakti) is the king of knowledge, the king of worship. There are various types of bhakti and this is the king, or in the highest position, exceeding all others. The usage of raja vidya is similar to the word raja danta or front teeth. As in the usage raja danta (front teeth: king of teeth), there is reversal of the normal order of the elements of the compound word. This is permitted according to the rule raja-dantaditvad (Panini 2.2.31) Of all secrets, it is the highest. Bhakti of any type is very secret, and of all the types of bhakti this is the king, the most secret (raja guhyam). It is most purifying (pavitram uttaman), because it is the atonement for all sins. It is more purifying than knowledge of the soul (tvam). According to Madhusudana Sarasvati since it uproots immediately all the sinful reactions spread over many thousands of lifetimes situated in the gross and subtle bodies, and the cause of all sins, ignorance, it is the most purifying of all things. It is directly realized (pratyaksavagamam): bhaktih paresanubhavo viraktir anyatra caisa trika eka-kalah prapadyamanasya yathasnatah syus tustih pustih ksud-apayo ‘nu-ghasam Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. SB 11.2.42 From this verse, it is understood that the realization is proportional, since the attainment of realization is in accordance with the intensity of worship. It does not deviate from dharma (dharmyam). Though one may fail to perform all dharmas or religious duties, bhakti is the perfection of dharma. This is understood from the statement of Narada: yatha taror mula-nisecanena trpyanti tat-skandha-bhujopasakhah pranopaharac ca yathendriyanam tathaiva sarvarhanam acyutejya As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality. SB 4.31.14 Unlike karma, jnana and other processes, there are no extreme pains to the body, voice or mind (by renunciation of the senses), since bhakti makes use of the ears and other senses as a principal element in hearing chanting and other processes (susukham kartum). Because it is beyond the gunas, the process of bhakti is eternal (avyayam), unlike such processes as karma and jnana, which are temporary.
Lord Krishna emphasizes the paramount position of this knowledge by a metaphor using the word raja meaning king. The king is the highest authority in the kingdom and this spiritual vidya or wisdom is the highest authority of all knowledge. The word guhyam means confidential and among all confidential knowledge this wisdom is the highest. The word raja is placed before the secondary words vaidya and guhyam to place emphasis of this on each. This wisdom is supremely holy, completely sanctifying and directly experienced by those whose senses are directed to the Supreme Lord in bhakti or pure loving devotion. The results of this wisdom is incomparable as one will never deviate from righteousness and it includes the merits of all virtuous acts prescribed in the Vedic scriptures. It is easy to practice being simple to perform and it is imperishable because its result is everlasting.
Hari OM! In this chapter Lord Krishna clarifies what He has already revealed in the seventh chapter. Sovereign wisdom is primal wisdom. The word pratyaksavagaman is that which is experienced by direct realization of the brahman or spiritual substratum pervading all existence. That which is established in each of the sense organs individually is known as pratyaksa. The Moksa Dharma states: That which is established in the breath is different from the primal breath of the presiding deity. The presiding deity will not know him but he is like the body of the Supreme Lord. Similarly are the presiding deity of speech and the presiding deity of sight etc. The Supreme Purusa or supreme personality who is the size of a thumb is abiding in the etheric space within the heart. He is also established in the mind, the moon, space, the sun, etc. In the Vavravya section of the Sama Veda is stated: Having established each of the presiding deities as the perceiver of the sense organs, the Purusa being the archetype of the senses is also known as pratyaksa. One who understands the Purusa as such is endowed with wisdom. The word dharmyam means eternal righteousness and is representative of the Supreme Lord. All his activities are always established in eternal righteousness. Whatever is spoken about Him or written about Him from the Vedic scriptures concerning Him or any of authorized avatars or incarnations and His and their activities are always without exception established in eternal righteousness. He maintains and sustains the entire material creation therefore He is the foundation of dharma. Being the sole upholder of all dharma the Supreme Lord is revered as the apex and ultimate personality. Preserving and supporting all existence thereby all beings in creation are supported as well. The Sama Veda reveals: In the beginning only the Supreme Lord as dharma existed, neither the Earth, the wind or space, nor Brahma, nor Shiva, nor the demigods, nor the sages. The word pratyaksavagaman also denotes one of the ways to experience supernatural reality. Now begins the summation. What Lord Krishna stated in chapter seven is being explained in more detail here.
The words raja-vidya mean kingly knowledge, supreme wisdom. As the king is the most supreme ruler this knowledge is the most supreme wisdom. The words raja-guhyam mean the supreme secret or most confidential. True kings are those who possess lofty minds and deep hearts. So this supreme knowledge is appropriate for those also having such minds and hearts. Only people possessing lofty minds and deep hearts possess the discrimination to know what must be kept sacred and confidential from the mundane and profane view. To such persons this knowledge is a sacred mystery and revered. The word pavitram means pure, sanctifying, having the virtue to absolve all impurities which obstruct the attainment of the Supreme Lord Krishna. The word pratyasavagamam means realisation by direct perception. Avagamam is that which is realised and therefore an object of perception. Hence the reality which becomes perceived is in fact consciousness and becomes pratyasavagamam. The purport of this is that by performing bhakti or pure, loving devotional service unto the Supreme Lord, He immediately reveals Himself internally to His surrendered devotee. The word dharmyam meaning eternal righteousness has the virtueof being inseparable from the Supreme Lord. The attribute of dharmyam is known to be the means to achieve spiritual communion with the Supreme Lord. In and of itself the very nature of virtue is happiness. But when the practice of virtue is known to be capable of granting direct access to the Supreme Lord it becomes extremely exhilarating and is so joyful to cultivate as it leads one to the exquisitely blissful goal of attaining the Supreme Lord Krishna. Thus it is susukham kartum or very joyful to perform. This supreme wisdom being so delightful and congenial is what Lord Krishna is about to reveal and must always be embraced with faith in gratitude and love. The word avyayam means imperishable. This means that bhakti or pure, loving devotion does not cease when one attains the Supreme Lord but continues expanding, unabated eternally. What Lord Krishna is declaring is that when His loving devotee achieves this quality of devotion then He immediately delivers Himself to them entirely, feeling that it is insufficient compensation by what He is giving to His bhakta or devotee who has so much love for Him. Lord Krishna feels that even after He has given Himself entirely to His devotee that still this is not enough compensation to reciprocate for their love for Him. This is how inconceivably profoundly Lord Krishna regards His beloved devotees.
The words raja-vidya mean kingly knowledge, supreme wisdom. As the king is the most supreme ruler this knowledge is the most supreme wisdom. The words raja-guhyam mean the supreme secret or most confidential. True kings are those who possess lofty minds and deep hearts. So this supreme knowledge is appropriate for those also having such minds and hearts. Only people possessing lofty minds and deep hearts possess the discrimination to know what must be kept sacred and confidential from the mundane and profane view. To such persons this knowledge is a sacred mystery and revered. The word pavitram means pure, sanctifying, having the virtue to absolve all impurities which obstruct the attainment of the Supreme Lord Krishna. The word pratyasavagamam means realisation by direct perception. Avagamam is that which is realised and therefore an object of perception. Hence the reality which becomes perceived is in fact consciousness and becomes pratyasavagamam. The purport of this is that by performing bhakti or pure, loving devotional service unto the Supreme Lord, He immediately reveals Himself internally to His surrendered devotee. The word dharmyam meaning eternal righteousness has the virtueof being inseparable from the Supreme Lord. The attribute of dharmyam is known to be the means to achieve spiritual communion with the Supreme Lord. In and of itself the very nature of virtue is happiness. But when the practice of virtue is known to be capable of granting direct access to the Supreme Lord it becomes extremely exhilarating and is so joyful to cultivate as it leads one to the exquisitely blissful goal of attaining the Supreme Lord Krishna. Thus it is susukham kartum or very joyful to perform. This supreme wisdom being so delightful and congenial is what Lord Krishna is about to reveal and must always be embraced with faith in gratitude and love. The word avyayam means imperishable. This means that bhakti or pure, loving devotion does not cease when one attains the Supreme Lord but continues expanding, unabated eternally. What Lord Krishna is declaring is that when His loving devotee achieves this quality of devotion then He immediately delivers Himself to them entirely, feeling that it is insufficient compensation by what He is giving to His bhakta or devotee who has so much love for Him. Lord Krishna feels that even after He has given Himself entirely to His devotee that still this is not enough compensation to reciprocate for their love for Him. This is how inconceivably profoundly Lord Krishna regards His beloved devotees.
Raajavidyaa raajaguhyam pavitramidamuttamam; Pratyakshaavagamam dharmyam susukham kartumavyayam.
rāja-vidyā—the king of sciences; rāja-guhyam—the most profound secret; pavitram—pure; idam—this; uttamam—highest; pratyakṣha—directly perceptible; avagamam—directly realizable; dharmyam—virtuous; su-sukham—easy; kartum—to practice; avyayam—everlasting
