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Bhagavad-gītā 9.1

श्रीभगवानुवाच इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे । ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽश‍ुभात् ॥ १ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
idaṁ tu te guhya-tamaṁ
[idam tu te guhya-tamam]
pravakṣyāmy anasūyave
[pravakshyaamy anasooyave]
jñānaṁ vijñāna-sahitaṁ
[jnaanam vijnaana-sahitam]
yaj jñātvā mokṣyase ’śubhāt
[yaj jnaatvaa mokshyase ’shubhaat]
Word-for-word
śrī - bhagavān uvāca — the Supreme Personality of Godhead said idam — this tu — but te — unto you guhya - tamam — the most confidential pravakṣyāmi — I am speaking anasūyave — to the nonenvious jñānam — knowledge vijñāna — realized knowledge sahitam — with yat — which jñātvā — knowing mokṣyase — you will be released aśubhāt — from this miserable material existence .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
idaṁ tu te guhya-tamaṁ
idam
this
tu
but
te
unto you
guhya - tamam
the most confidential
pravakṣyāmy anasūyave
pravakṣyāmi
I am speaking
anasūyave
to the nonenvious
jñānaṁ vijñāna-sahitaṁ
jñānam
knowledge
vijñāna
realized knowledge
sahitam
with
yaj jñātvā mokṣyase ’śubhāt
yat
which
jñātvā
knowing
mokṣyase
you will be released
aśubhāt
from this miserable material existence .
Important Words
  • guhya - tamam — the most confidential
    Superlative of guhya (secret). Not merely guhyam or guhyataram but guhya-tamam — the topmost secret of all secrets. Kṛṣṇa is announcing that what follows in chapters 9–10 is the highest tier of revelation in the Gītā.
  • anasūyave — to the nonenvious
    Dative case — to the one who is anasūya. The single qualification Kṛṣṇa asks for is not learning, austerity, or pedigree, but the absence of envy toward His person. Envy of Kṛṣṇa's supremacy is the precise root that blocks this knowledge from taking effect.
  • jñānam — knowledge
    Theoretical knowledge — the framework. Paired immediately with vijñāna below; Kṛṣṇa promises both, not one without the other.
  • vijñāna — realized knowledge
    Vi- + jñāna: knowledge made specific and experiential. The Gītā does not stop at concept; it presses through to realization. Jñāna without vijñāna remains words; vijñāna is the conviction settled in the heart.
  • mokṣyase — you will be released
    Future passive — you will be released, not 'you will release yourself.' The liberation is something done to the surrendered hearer by the act of hearing itself, when envy is absent.
  • aśubhāt — from the inauspicious
    Ablative — from material existence with all its sufferings. Aśubha is the whole tangle of birth, death, disease, old age. Kṛṣṇa's promise is exit, not ornament.
The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa opens the chapter by underlining its qualifier: Arjuna is anasūyu, free of envy, and only such a hearer is fit to receive guhya-tama jñāna. The knowledge promised is not theoretical — it is jñāna + vijñāna (realization) that ends all inauspiciousness.
Further notes (विवरण · Vivaraṇa)
The first verse sets the tone for the chapter Kṛṣṇa himself calls rāja-vidyā. The pair jñāna + vijñāna recurs across Bhāgavata literature: jñāna is conceptual clarity, vijñāna is its lived realization. The dative anasūyave is the entire pedagogical premise — divine self-disclosure presupposes the absence of carping. 'Aśubhāt' covers both gross sin and the subtler bondage of saṁsāra that the rest of the chapter will dismantle.
Prose order (अन्वय · Anvaya)
(हे अर्जुन!) अनसूयवे ते इदं गुह्य-तमं विज्ञान-सहितं ज्ञानं तु प्रवक्ष्यामि, यत् ज्ञात्वा (त्वम्) अशुभात् मोक्ष्यसे ।
(he arjuna!) anasūyave te idaṃ guhya-tamaṃ vijñāna-sahitaṃ jñānaṃ tu pravakṣyāmi, yat jñātvā (tvam) aśubhāt mokṣyase |
(O Arjuna,) to you, who are without envy, I shall now declare this most confidential knowledge together with its realization, knowing which you will be freed from inauspiciousness.
Word split (पदच्छेद · Padaccheda)
श्रीभगवान् उवाच
śrībhagavān uvāca
इदं तु ते गुह्य-तमं प्रवक्ष्यामि अनसूयवे । ज्ञानं विज्ञान-सहितं यत् ज्ञात्वा मोक्ष्यसे अशुभात् ॥
idaṃ tu te guhya-tamaṃ pravakṣyāmi anasūyave | jñānaṃ vijñāna-sahitaṃ yat jñātvā mokṣyase aśubhāt ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
इदम् idam dem. (demonstrative) pron. (pronoun) acc.sg. (accusative singular)n. this
तु tu ind. (indeclinable) now, indeed
ते te युष्मद् pron. (pronoun) dat.sg. (enclitic) to you
गुह्य-तमम् guhya-tamam गुह्य (adj.) + तम superlative suffix, acc.sg. (accusative singular)n., karmadhāraya cpd. (compound) most confidential
प्रवक्ष्यामि pravakṣyāmi प्र+√वच् fut. (future) 1sg.par. (parasmaipada / active voice) I shall declare
अनसूयवे anasūyave अनसूयु (adj.) dat.sg. (dative singular)m., bahuvrīhi cpd. (without envy) to the non-envious
ज्ञानम् jñānam ज्ञान (n.) acc.sg. (accusative singular) knowledge
विज्ञान-सहितम् vijñāna-sahitam विज्ञान (n.) + सहित (adj.) acc.sg. (accusative singular)n., tatpuruṣa cpd. (compound) together with realization
यत् yat rel. pron. (pronoun) acc.sg. (accusative singular)n. which
ज्ञात्वा jñātvā √ज्ञा abs. (absolutive) having known
मोक्ष्यसे mokṣyase √मुच् fut. (future) pass. (passive) 2sg. you will be freed
अशुभात् aśubhāt अशुभ (n.) abl.sg. (ablative singular) from inauspiciousness
Purport

As a devotee hears more and more about the Supreme Lord, he becomes enlightened. This hearing process is recommended in the Śrīmad-Bhāgavatam: “The messages of the Supreme Personality of Godhead are full of potencies, and these potencies can be realized if topics regarding the Supreme Godhead are discussed amongst devotees.” This cannot be achieved by the association of mental speculators or academic scholars, for it is realized knowledge. The devotees are constantly engaged in the Supreme Lord’s service. The Lord understands the mentality and sincerity of a particular living entity who is engaged in Kṛṣṇa consciousness and gives him the intelligence to understand the science of Kṛṣṇa in the association of devotees. Discussion of Kṛṣṇa is very potent, and if a fortunate person has such association and tries to assimilate the knowledge, then he will surely make advancement toward spiritual realization. Lord Kṛṣṇa, in order to encourage Arjuna to higher and higher elevation in His potent service, describes in this Ninth Chapter matters more confidential than any He has already disclosed. The very beginning of Bhagavad-gītā, the First Chapter, is more or less an introduction to the rest of the book; and in the Second and Third chapters, the spiritual knowledge described is called confidential. Topics discussed in the Seventh and Eighth chapters are specifically related to devotional service, and because they bring enlightenment in Kṛṣṇa consciousness, they are called more confidential. But the matters which are described in the Ninth Chapter deal with unalloyed, pure devotion. Therefore this is called the most confidential. One who is situated in the most confidential knowledge of Kṛṣṇa is naturally transcendental; he therefore has no material pangs, although he is in the material world. In the Bhakti-rasāmṛta-sindhu it is said that although one who has a sincere desire to render loving service to the Supreme Lord is situated in the conditional state of material existence, he is to be considered liberated. Similarly, we shall find in the Bhagavad-gītā, Tenth Chapter, that anyone who is engaged in that way is a liberated person. Now this first verse has specific significance. The words idaṁ jñānam (“this knowledge”) refer to pure devotional service, which consists of nine different activities: hearing, chanting, remembering, serving, worshiping, praying, obeying, maintaining friendship and surrendering everything. By the practice of these nine elements of devotional service one is elevated to spiritual consciousness, Kṛṣṇa consciousness. When one’s heart is thus cleared of material contamination, one can understand this science of Kṛṣṇa. Simply to understand that a living entity is not material is not sufficient. That may be the beginning of spiritual realization, but one should recognize the difference between activities of the body and the spiritual activities of one who understands that he is not the body. In the Seventh Chapter we have already discussed the opulent potency of the Supreme Personality of Godhead, His different energies, the inferior and superior natures, and all this material manifestation. Now in Chapter Nine the glories of the Lord will be delineated. The Sanskrit word anasūyave in this verse is also very significant. Generally the commentators, even if they are highly scholarly, are all envious of Kṛṣṇa, the Supreme Personality of Godhead. Even the most erudite scholars write on Bhagavad-gītā very inaccurately. Because they are envious of Kṛṣṇa, their commentaries are useless. The commentaries given by devotees of the Lord are bona fide. No one can explain Bhagavad-gītā or give perfect knowledge of Kṛṣṇa if he is envious. One who criticizes the character of Kṛṣṇa without knowing Him is a fool. So such commentaries should be very carefully avoided. For one who understands that Kṛṣṇa is the Supreme Personality of Godhead, the pure and transcendental Personality, these chapters will be very beneficial.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. The Lord said: I will speak to you, who have no envy, the most secret knowledge, bhakti, along with realization of Me, knowing which you will be freed from suffering.
Commentary

The majestic aspect of the Lord as the object of worship, suitable for His servants, and the excellence of that pure devotee are described clearly in the ninth chapter. Bhakti is superior to karma, jñāna, yoga and other processes. As described in the seventh chapter, such bhakti is either pradhānī bhūtā or kevalā. And amongst the types of bhakti, the supreme position of kevalā bhakti, which is extremely powerful, not dependent of purity of heart or other elements like jñāna, has clearly been shown. The ninth chapter begins to speak about the powers of the Lord required as knowledge in order to perform that pure bhakti (kevalā bhakti). The Gītā is the essence of all scriptures, and essence of the Gītā is the middle six chapters. The middle of those six chapters, the ninth and tenth chapters, is the further essence of the six chapters. In three verses, the Lord praises what He will be describing in the chapter. The jñāna which gives liberation described in the second, third and other chapters is guhya, or secret. The knowledge which I revealed in the seventh and eighth chapter, which is suitable for attainment of Me—the method of knowledge, [Note: Jñāna is defined as “that by which something is known.” Thus bhakti is called jñāna since by bhakti Bhagavān is known.] bhakti, by which Bhagavān is known—is guhyatara, more secret. In this chapter, I will speak to you knowledge about kevalā, or śuddhā bhakti, which is by far guhyatama, most secret. By the word jñāna or knowledge, one should understand that it means only bhakti, not the well known jñāna mentioned in the first six chapters. In the second verse, by using the adjective avyayam or indestructible, it must be understood that this knowledge is beyond the guṇas. It is bhakti which is beyond the guṇas, not the jñāna mentioned earlier, which is in sattva-guṇa. In verse 3, the word dharma means only bhakti as well. I will teach this most secret bhakti to you, to one who is not hostile or selfish (anasūyave). This indicates that there is a rule that bhakti should only be taught to one who is not selfish or inimical. I will teach you this bhakti (jñāna), culminating in direct realization of Me (vijñāna-sahitam), by which you will be freed from rebirth, or freed from all obstacles to bhakti (aśubhāt).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. The Lord said: I will speak to you, who have no envy, the most secret knowledge, bhakti, along with realization of Me, knowing which you will be freed from suffering.
Commentary

In the ninth chapter the Lord speaks of His supreme powers which cause astonishment and incite bhakti and as well speaks of the great excellence of His devotee. Having stated in the seventh and eighth chapters that He, the Lord of all beings, filled with knowledge and bliss, a treasure house of unlimited auspicious qualities, is easily attained by pure bhakti, in this chapter He speaks of His powers (aiśvarya) which inspire devotion (uddīpaka), and the strength of that devotion. He begins by praising that bhakti in three verses. This knowledge, jñāna, refers only to bhakti in the form of singing My glories and other devotional activities, since it is also referred to as dharma in verses 3, since the actions of bhakti such as kīrtana arise from the cit śakti (knowledge energy) of the Lord, and since jñāna literally means that by which something is known. [Note: Therefore by bhakti (jñāna) arising from the spiritual knowledge energy of the Lord, one can attain spiritual knowledge or realization of Kṛṣṇa.] This is the most secret knowledge. The knowledge of the ātmā distinct from the body taught in the second and following chapters is secret. The knowledge of My powers taught in the seventh and eighth chapters is more secret, but what will be taught in the ninth and the chapters following, knowledge which is pure bhakti, is the most secret. I will speak this pure bhakti unto you along with the final result, realization of Me (vijñānam). I speak to you who are devoid of seeing fault in My qualities (anasūyave), who do not see fault in Me. I teach My confidential topics which are hard to understand only out of compassion, but others will criticize, saying “You are praising yourself by explaining your powers.” You are free of that fault. Knowing this bhakti, you will be liberated from saṁsāra (aśubhāt).

Bhūrijana Dāsa Gauḍīya
Commentary

This is 'guhyatamam', the most confidential. In the first three verses of this Chapter, Krsna glorifies this knowledge that He is going to explain. Then He is going to explain His opulences and His energies which are actually inconceivable, 'acintya sakti'. Because by knowing Krsna's 'acintya sakti', His inconceivable and glorious opulences, then that will inspire unswerving devotion to Him. So, first Krsna is going to glorify the knowledge, then He is going to describe His 'aisvarya', His opulences.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Qualification and means to achieve ‘most confidential knowledge’ and benefit of achieving this

knowledge are mentioned here:

Qualification – Because Arjuna is free from envy, therefore he qualifies to hear the most confidential knowledge (anasuyave – non-envious)
Means – Proper hearing is the means to obtain most confidential knowledge
Benefit – Relief from miseries of material existence
Focus of Learning

(a) Non-envious (Anasuyave) is the qualification to hear properly / “Envy is the root of

misinterpretation” – This sets the qualification for anyone who wants to comment on Bhagavad-

gita

Useless commentary – High academic scholars but give inaccurate commentaries because they are envious
One who criticizes the character of Krishna without knowing Him is foolish
Recommended approach – Avoid such commentaries
Bona-fide commentary – Only possible by a devotee

(b) Two benefits of hearing about Krishna

Spiritual advancement – Ref. SB: One who hears becomes more and more enlightened. This process works as follows:
Potent Messages – Messages of Supreme Lord are full of potencies
How to realise these potencies – By discussion among devotees

▪ Not by association of mental speculators and scholars, because it is realised

knowledge

Lord helps us to understand – He sees the mentality and sincerity of a particular living entity who is engaged in Krishna Consciousness and gives him intelligence to understand Krishna
e.g. Krishna is telling Arjuna more confidential matters to encourage Arjuna in higher and higher elevations in His potent service
Freedom from material miseries (9.2) – One who is situated in most confidential knowledge is naturally transcendental and has no material pangs – 2 references :
Ref. Bhakti Rasamrita Sindhu: “Iha yasya harer...” – Even in the conditional state of material existence, one can considered to be liberated if one is sincerely engaged in trying to render loving devotional service
Ref. Bg. Chapter 10: Anyone engaged thus is a liberated person

PRACTICAL APPLICATION OF TEXTS 9.1 – 9.3

Most intimate knowledge of Absolute Truth is obtainable through proper hearing
‘Non-enviousness’ and ‘faith’ are the two qualifications to receive most confidential knowledge
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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.
Śrī Rāmānujācārya Classical
Translation
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.
Śrī Abhinavagupta Classical
Translation
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.
Swami Sivananda Classical
Translation
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.
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).

Swami Gambhīrānanda Classical
Translation
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.
Shri Purohit Swami Classical
Translation
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.
Related values & verses
Related values
Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Vairagya (Detachment / Dispassion)Prema (Divine Love)
Related verses
BG 18.67 BG 18.64 BG 4.3 SB 1.1.2 SB 3.25.21 SB 11.11.29 CC Madhya 22.65 CC Madhya 25.120 CC Ādi 1.49 Śvetāśvatara Upaniṣad 6.22Śvetāśvatara Upaniṣad 6.23
Related lectures
Personal Guidance
Because you are not envious, I shall now declare to you the most confidential knowledge — knowing which, you shall be relieved of the miseries of material existence.
Practical Applications
  • Cultivate non-envy as the qualification for receiving deepest teaching.
  • Notice envy as the opposing impulse and address it explicitly.
  • Don't expect confidential knowledge while envy festers.
Reflection Questions
  • Where is envy quietly disqualifying me from depth?
  • What would non-envy open up?
Analogy

A jeweller will not pour out the rarest gem before a crowd that mocks his shop — he opens the inner cabinet only for a buyer with steady eyes. Kṛṣṇa is opening the inner cabinet of the Gītā here, and the one qualification He names is freedom from envy. The whole secret hinges on whether the listener can hear of Kṛṣṇa's supremacy without flinching.

Stories
Vidura receives the confidence of Kṛṣṇa

When Kṛṣṇa came to Hastināpura as Duryodhana's peace envoy, He passed over the royal palace and ate at the home of Vidura. Vidura was born of a maidservant and held no throne, yet he was anasūya — free from envy of Kṛṣṇa's supremacy.

The Mahābhārata records that Kṛṣṇa spoke long and intimately with Vidura that night. The same Lord who had armies of kings competing for His audience chose the hut of one man who could hear without resentment. This is the principle of BG 9.1 in narrative form: the most confidential knowledge follows the absence of envy, not the presence of position.

📝 My note

Source: vedabase.io

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