More than this Sri Krishna does not explain in the whole of the Gita. This is the most important element of knowledge in the Gita and these are His answers. But each answer that is given is almost like giving a synonym: it is like in a dictionary. You open a dictionary and you find synonyms of these words. So, it is as if Sri Krishna gives synonyms and Arjuna has to understand only out of synonyms.
We shall come back to this, at present let us note that the most important part of knowledge, fullness of knowledge, and knowledge that is without remainder is explained by Sri Krishna in two lines, and these are the very words. What are these words which are extremely important? But now Sri Krishna is in a great hurry, He says: “All right, I will explain to you, now I shall tell you how to attain to it, how to keep to this knowledge, what is to be done.”
Now, in a similar manner, I want to make a rapid survey of the chapter n°7, 8, 9, 10, 11, 12. So, I am also running fast, only punctuating those important points which are to be return to. We shall return to them with a greater concentration. At present I only wanted to note that these are extremely important words which have to be understood, and without understanding this, there is no “Jnana–Vijnana Yoga”, and these chapters 7 to 12 is a blank page if you don’t understand this.
So, in the 8th chapter you have this most important…just in the 7th chapter, the declaration of Sri Krishna that “I have two natures” is a very surprising statement made by Sri Krishna: “I have not one nature, but I have two natures”. That was the most important statement in chapter n°7. Similarly, in chapter n°8, if there is something important, it is these 2 verses: what is brahma? What is adhyātma? What is karma? What is adhibhūta? What is adhidaiva? And what is adhiyajña?
Similarly, when you come to chapter n°9…chapter n°9 is called: “rājavidyārājaguhya–yoga”, it is a long–long term; rājavidyā, that is to say: ‘gives you the royal knowledge’. The knowledge which is complete, without remainder, is already given. Now in this 9th chapter that same knowledge is given in the form of a royal knowledge: rājavidyā rājaguhya, as if it is the ‘supreme secret knowledge’. The formulation is once again extremely important. The reason why the Bhagavad Gita is such a tremendous book, it is because of this reason that in every chapter from 7 to 12, there is some surprising statement and which requires a very difficult process of understanding. The supreme secret, rājaguhya yoga; guhya means: ‘secret’; and rājaguhya yoga. It is a royal secret as it were. It is the royal knowledge and with a royal secret that is what is given here.
And then if you open IX, 2…as I told you I am only going rapidly over the verses, we shall come back to all this. Chapter n°9, verse n°2, where Sri Krishna says:
rājavidyā rājaguhyaṁ pavitramidamuttamam |
pratyakṣāvagamaṁ dharmyaṁ susukhaṁ kartumavyayam ||2|| (IX)
This is the kind of knowledge which is now going to be expounded:
rāja–vidyā rāja–guhyaṁ, it is a royal knowledge and a royal secret; pavitram idam uttamam, it is so sacred and it is the supreme, uttamam; pratyakṣāvagamaṁ dharmyaṁ, once you realise it, su–sukhaṁ kartum avyayam, it is inextinguishable. Once you are seated in it, there is no sukha in the world which can be compared with it; pratyakṣāvagamaṁ dharmyaṁ, it makes you do the right thing; dharmyaṁ, whatever is the right will follow from it; su–sukhaṁ, not only sukhaṁ, but su–sukhaṁ kartum avyayam, you will be able to do that which is full of happiness.
And He says that those who don’t attain to this:
aśraddadhānāḥ puruṣā dharmasyāsya parantapa |
aprāpya māṁ nivartante mṛtyusaṁsāravartmani ||3|| (IX)
Those who are aśradda, that is those who do not have faith; aprāpya māṁ, they can never reach Me, and they therefore return back again; mṛtyu–saṁsāra–vartmani, in the path of this saṁsāra, they return back again in this world which removed from the being.
Now here, in the 9th chapter, what is that rājaguhyaṁ? What is the capital royal knowledge? It is also given in two lines. That is Sri Krishna’s method of giving the supreme knowledge in two lines.
So here, 9th chapter, verse n°4:
mayā tatam idaṁ sarvaṁ jagad avyaktamūrtinā |
sarvaṁ jagad, the whole world; idaṁ, this whole world is tatam: woven, brought out, spun out. This whole world is spun out; mayā, by Me; avyakta–mūrtinā, My form which is ineffable; avyakta, invisible. Now, comes the real royal knowledge:
matsthāni sarvabhūtāni na cāhaṁ teṣv avasthitaḥ ||4|| (IX)
All the creatures, mat–sthāni, are located in Me, but na cāhaṁ teṣv avasthitaḥ, but I am not in them: “They are all located in Me, but I am not in them”: ‘this’ is the royal knowledge. We shall come back to this again when we try to understand it better. But at present we only know this sentence which is extremely difficult from the start: “They all are in Me, but I am not in them.” This is the rājaguhyayoga. This is the supreme knowledge, the royal knowledge: “They are in Me, but I am not in them.”