Bhagavad Gita Chapter 9, Verse 1 (BG 9.1) — Meaning, Translation & Commentary

9.1 इदम् this? तु indeed? ते to thee? गुह्यतमम् greatest secret? प्रवक्ष्यामि (I) shall declare? अनसूयवे to one who does not cavil? ज्ञानम् knowledge? विज्ञानसहितम् combined with experience? यत् which? ज्ञात्वा having known? मोक्ष्यसे thou shalt be free? अशुभात् from evil.Commentary Idam (this) alludes to knowledge of the Self.Jnana Theoretical knowledge of Brahman through the study of the Upanishads? also known as Paroksha Brahma Jnana.Vijnana Direct intuitive perception of Brahman or AtmaSakshatkara? also known as Aparoksha Brahma Jnana.This alone forms the direct means of attaining to liberation from evil or the bondage of Samsara? freedom from birth and death.The knowledge of the Self is the most profound secret. It can hardly be described in words. It can be realised only through direct experience or spiritual intuition. Atman or Brahman or the selfluminous? eternal? Supreme Purusha is ever shining in the chambers of the hearts of men. Throughout the ages there have always been a few who have trodden the spiritual path and found out this secret or the spiritual treasure of the precious pearl of the Self. Knowledge of the Self is the only direct means for attaining liberation? Karma Yoga purifies the heart and leads to the dawn of the knowledge of the Self.Lord Krishna says? O Arjuna? I shall teach you this profoundest secret knowledge combined with realisation as you are free from jealousy. From this we can clearly understand that freedom from jealousy is an important alification for an aspirant. Knowledge can only dawn in a mind which is free from all forms of jealousy which causes great distraction of the mind and produces intense heartburning. Matsarya (malicious envy)? Irshya (jealous of others prosperity or happiness) and Asuya (envious or indignant over the merits of another) are all varieties of jealousy. If you superimpose evil alities on a virtuous man who really does not possess these alities on a virtuous man who really does not possess these alities and speak ill of him? this is jealousy (Asuya). To behold evil or to look at a person with the faultfinding evil eye? and to see evil in him who is free from any kind of fault and who is virtuous is Asyua. Jealousy is only pettymindedness. This is a modification of ignorance. It can be eradicated by eniry of the nature of the Self and cultivating its opposite alities? viz.? nobility? broad and universal tolerance? magnanimity and largeheartedness.To thee who does not carp or cavil This implies that Arjuna was endowed with all the virtues of a disciple such as straightforwardness? selfcontrol? restraint of the senses? serenity of mind? discrmination? dispassion? etc. This is the Upalakshana (the truth alluded to where only a part is stated) and Asuya is the Upalakshaka (the hint which alludes to the Upalakshana).

The Blessed Lord Sri Krishna perceives in Arjuna the qualities of one who seeks liberation—one who truly desires to sever all the bonds of the world through self-elevation. Such a person requires only the support that grants firm conviction in the authenticity of their spiritual path. The Lord declares that He will impart to the non-envious Arjuna both knowledge and wisdom—that is, theoretical understanding together with its direct experience. Envy means finding fault even in virtues; therefore, the non-envious one is he who is free from fault-finding and critical judgment. The purpose of this knowledge is this: by knowing it, you shall be liberated from all inauspiciousness—from the bondage of the world. The root cause of humanity's inability to face life's challenges lies in the faulty evaluation of things and persons—of the world itself. Consequently, one loses the melody and rhythm of life's symphony. To understand the true nature of oneself and the external world means to know the secret of maintaining a healthy and beneficial relationship with the world. The person who is capable of achieving such unity with the whole becomes a participant in certain success and complete victory in life. Due to inner fragmentation, Arjuna—the warrior of his time—had begun to behave like a scattered and confused person. For such a person, life's problems appear extremely grave, duty becomes painfully burdensome, and life itself seems an unbearable weight. All those are called worldly who allow the engine of life to run over them and become shattered. In contrast, those who sit as the driver of this life-engine, navigate all the destinations of the path, and reach their destination safely—they are called the Self-realized and the saintly sages. Although the state of Self-realization is the birthright of every human being, only the discerning person who possesses the enthusiasm and courage to conquer their own life benefits from this heritage—one who dwells on this earth like God Himself, becoming the master of all circumstances and laughing in the face of life's unfortunate situations. To awaken interest and enthusiasm in the seeker's heart toward this art of living, the Lord, praising this knowledge, declares—