Bhagavadgita -Radhakrishnan 181

The Bhagavadgita -S. Radhakrishnan

The Lord is more than His Creation

The Sovereign Mystery
sribhagavan uvaca
1. idam tu to guhyatamam
pravaksyamy an asuyave
jnana vijnanasahitam
vaj jnatva moksyase 'sunhat
The Blessed Lord said:
(1) To Thee, who dost not cavil, I shall declare this pro-found secret of wisdom combined with knowledge, by knowing which thou shalt be released from evil.
vijnanasahitarn, anubhavayuktam. . We take jnana, however, as meaning wisdom and vijnana as detailed knowledge. If the former is metaphysical truth, the latter is scientific knowledge. We have at our disposal these different and complementary means of obtaining truth, an intuitive as well as an intellectual expansion of the human mind. We must acquire wisdom and knowledge, penetration of reality and a profound grasp of the nature of things. The philosophers prove that God exists but their know-edge of God is indirect; the seers proclaim that they have felt the reality of God in the depths of their soul and their knowledge is direct.[1] See III, 41; VI, 8.

2. rajavidya rajaguhyam
pavitram idam uttamam
pratyaksavagamam dharmya
susukham kartum avyayam
(2) This is sovereign knowledge, sovereign secret, supreme sanctity, known by direct experience, in accord with the law, very easy to practise and imperishable.
rdjavidya, rd rajagnhyam ; literally king-knowledge, king-secret, the greatest wisdom, the greatest secret.
pratyaksavagamam. It Is not a matter for argument but is verified by direct experience. It is knowledge by acquaintance and not by description, hearsay or report. The truth is there shining by its own light, waiting to be seen by us, if the obstructing veils are removed. The Supreme is to be seen by one as one's own self, through one's developed and purified intuition.[2] Cp pratibodhaviditam.
Kena Up., II, 12.

3. agraddadhanah Purusa
dharmasya 'sya paramtapa
apraaya mam nivartante
(3) Men who have no faith in this way, not attaining to Me, O Oppressor of the foe (Arjuna), return to the path of mortal living (samsara).
The sovereign knowledge is the identity of Krsna, the Incarnate Lord, with Brahman the source of all. Final illumination will dawn on us if we worship the Incarnate with this knowledge. The direct contemplation of the Absolute is more difficult. Because Arjuna is a man of faith, he is taught this secret. The faithless who do not accept it, do not gain release but return to birth again. The faith demanded is the faith in the reality of saving wisdom and man's capacity to attain it. The first step to grow into the freedom of the Divine is faith in the Godhead in us, which supports our being and action. When we surrender ourselves to that inner Divine, the practice of yoga becomes easy.


References and Context

  1. asti brbrahmeti coed vela paroksam jnanam eva tat aham (or asma) brahmeti ced vela aparoksam tad ucyate.
  2. na sastrair napi guruna dryate paramekvarah drsyate svatmanaivatnu" svaya sattvasthaya dhiyet. Yogavasistha VI, 118, 4.

Related Articles

The Bhagavadgita -S. Radhakrishnan
Chapter Chapter Name Page No.
Introductory Essay 1
1. The Hesitation and Despondency of Arjuna 63
2. Samkhya Theory and Yoga Practice 79
3. Karma Yoga or the Method of Work 107
4. The Way of Knowledge 124
5. True Renunciation 143
6. The True Yoga 152
7. God and the World 168
8. The Course of Cosmic Evolution 176
9. The Lord is more than His Creation 181
10. God is the Source of All; to Know Him is to Know All 192
11. The Lord's Transfiguration 200
12. Worship of the Personal Lord is better than meditation of the Absolute 211
13. The Body called the Field, the Soul called the Knower of the Field and Discrimination between them 215
14. The Mystical Father oF All Beings 222
15. The Tree of Life 227
16. The Nature of the Godlike and the Demoniac Mind 231
17. The Three Modes Applied to Religious Phenomena 235
18. Conclusion 239
19. Last Page 254