श्रीभगवानुवाच |
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे |
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ||९-१||


śrībhagavānuvāca .
idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave .
jñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase.aśubhāt ||9-1||



9.1. The Bhagavat said To you, who is entertaining no displeasure, I shall clearly declare also this most secret knowledge, together with action, by knowing which you shall be free from evil.

Shri Purohit Swami

9.1 “Lord Shri Krishna said: I will now reveal to thee, since thou doubtest not, that profound mysticism, which when followed by experience, shall liberate thee from sin.

Sri Abhinav Gupta

9.1 Idam etc. Not to entertain displeasure is an important reisite for communicating knowledge. The words Jnana and Vijnana [mean respectively ‘knowledge’ and ‘action’] as above.

Sri Ramanuja

9.1 The Lord said I will declare to you, who does not cavil, this most mysterious knowledge called Upasana, which is of the nature of Bhakti, together with special knowledge, namely, the distinguishing knowledge of how it differs from other meditations. The import is this: You have heard of My eminence, which is distinct in kind from all other forms of greatness and is unlimited in its modes. You must have been convinced that it can be so only and not otherwise. To you whose mind is thus prepared, I shall declare that knowledge by aciring which, and making which your way of life, you will be emancipated from all evil that hinders you from attaining Me.

Sri Shankaracharya

9.1 Te, to you; anasuyave, who are not given to cavilling, who are free from carping; pravaksyami, I shall speak of; idam, this. The Lord uttered the word ’this’ by bearing in mind as an immediately present fact the knowledge of Brahman that will be and was spoken of in the earlier chapters. The word tu (however) is used for pointing out a distinction [The distinction of Knowledge from meditation that was being discussed.]. (I shall speak) of this itself-what is that?-(it is) guhyatamam, the highest secret; and is jnanam, Knowledge, complete Knowledge-nothing else-, the direct means to Liberation, as stated in the Upanisads and the Smrtis, ‘Vasudeva is all’ (7.19), ’the Self verily is all this’ (Ch. 7.25.2), ‘One only, without a second’ (op. cit. 6.2.1), etc., and also as stated in such Upanisadic texts as, ‘On the other hand, those who understand otherwise than this come under a different ruler, and belong to the worlds that are subject to decay’ (op. cit. 7.25.2). (Knowledge) of what kind? It is vijnana-sahitam, combined with experience; jnatva, by realizing, by attaining; yat, which Knowledge; moksyase, you shall be free; asubhat, from evil, from worldly bondage.

Swami Adidevananda

9.1 The Lord said I shall declare to you, who does not cavil, this most mysterious knowledge together with special knowledge, knowing which you would be freed from evil.

Swami Gambirananda

9.1 The Blessed Lord said However, to you who are not given to cavilling I shall speak of this highest secret itself, which is Knowledge [Jnana may mean Brahman that is Consciousness, or Its knowledge gathered from the Vedas (paroksa-jnana). Vijnana is direct experience (aparoksa-jnana).] combined with experience, by realizing which you shall be free from evil.

Swami Sivananda

9.1 The Blessed Lord said I shall now declare to thee who does not cavil, the greatest secret, the knowledge combined with experience (Self-realisation). Having known this thou shalt be free evil.


Swami Sivananda

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).