Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 2

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahan and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 2

Thiruamudan - Kumbakonam

Raja vidya raja guhyam pavitram idam uttamam I

Pratyaksha avagamam dharmyam susukham kartum avyayam II sloka 2

राज विद्या राज गुह्यं पवित्रं इदं उत्तमं I प्रत्यक्ष अवगमं धर्म्यं सुसुखं कर्तुं अव्ययं I I  श्लोक 2

The sovereign science, the sovereign secret, the supreme purifier is this; directly realizable, in accord with dharma, very easy to practise and imperishable.

The public road is called raja patha. The yoga common to all religions is raja yoga. Similarly brahma jnana  which is the birth right  of all is called raja-vidya.  All are entitled to it and they are wending their way to it knowingly and . If so, can all get at brahma jnana as unfailingly as all are able to procure food for the body? No, the impure in heart can not have access  even. to it.  The purity of the mind is the criterion for it.  They alone shall inherit this divine treasure who are perfectly pure at heart.. But those that have not yet refined the mind , those that are given to cavil and such like defects will not be able to grasp it. To them it is the sovereign secret. This science is a sealed book to them. As water cleanses the body, the brahma jnana  cleanses the jivatman of his fallen state an reinstates him in brahmanhood. The knower of the Brahman becomes the Brahman. Brahma vidya is therefore the supreme purifier.

A man who wakes up from a dreadful dream brushes aside his agony as a mere fiction of his mind. The mundane life itself is a misery laden prolonged dream from which the brahma jnani wakes up into the bliss of reality. Thenceforth his life gets fixed to truth. Therefore its bound to be in accord with dharma. Self knowledge is the home coming of the jivatman, and so it is very easy to practise. There is a possibility of a thing easily obtained being lost also. But the brahma jnana  being one's original state, is never lost any more than the man losing himself. It is imperishable.