राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् | प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्
rājavidyā rājaguhyaṃ pavitramidamuttamam . pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam
ಇದು ರಾಜವಿದ್ಯೆ, ರಾಜಗುಹ್ಯ, ಅತ್ಯುತ್ತಮ ಪವಿತ್ರವಾದುದು; ಪ್ರತ್ಯಕ್ಷವಾಗಿ ಅರಿಯಲು ಸಾಧ್ಯವಾದುದು, ಧರ್ಮಕ್ಕೆ ಅನುಗುಣವಾದುದು, ಅಭ್ಯಾಸ ಮಾಡಲು ಸುಲಭವಾದುದು ಮತ್ತು ಅವ್ಯಯವಾದುದು.
This is the Sovereign Knowledge, the Sovereign Profundity, the best sanctifire; directly realizable, righteous, very easy to practise and imperishable.
ಈ ಶ್ಲೋಕದಲ್ಲಿ ಭಗವಾನ್ ಕೃಷ್ಣನು ಬ್ರಹ್ಮಜ್ಞಾನವನ್ನು ಅತ್ಯಂತ ಉನ್ನತವಾಗಿ ಹೊಗಳುತ್ತಾನೆ, ಆಧ್ಯಾತ್ಮಿಕ ಸಾಧಕರಲ್ಲಿ ಅದನ್ನು ಶೀಘ್ರವಾಗಿ ಪಡೆಯುವಲ್ಲಿ ಹೆಚ್ಚಿನ ಆಸಕ್ತಿಯನ್ನು ಮೂಡಿಸಲು. ಈ ರಾಜವಿದ್ಯೆಯಲ್ಲಿ ಕುರುಡು ನಂಬಿಕೆ ಅಥವಾ ನಂಬಿಕೆಯ ವ್ಯಾಪಾರವಿಲ್ಲ. ಸತ್ಯ, ಅಂದರೆ ಪರಮ ರಹಸ್ಯ (ಆತ್ಮ ಅಥವಾ ಪರಮ ಸತ್ಯ)ವನ್ನು ಅಂತಃಪ್ರಜ್ಞೆ ಅಥವಾ ನೇರ ಅನುಭವದಿಂದ ಅರಿಯಬಹುದು. ಪರಮ ಸತ್ಯದ ವಿಜ್ಞಾನವು ಎಲ್ಲಾ ವಿಜ್ಞಾನಗಳಲ್ಲಿ ಅತ್ಯಂತ ಅದ್ಭುತವಾದುದು. ಇದು ವಿಜ್ಞಾನಗಳ ರಾಜ, ರಹಸ್ಯಗಳಲ್ಲಿ ಅತ್ಯಂತ ಗಹನವಾದುದು ಮತ್ತು ಶುದ್ಧೀಕರಿಸುವವುಗಳಲ್ಲಿ ಸರ್ವೋಚ್ಚವಾದುದು. ಬ್ರಹ್ಮಜ್ಞಾನವು ಅತ್ಯುತ್ತಮ ಶುದ್ಧೀಕರಣಕಾರಿಯಾಗಿದೆ.
In this verse Lord Krishna eulogies the knowledge of Brahman very highly in order to create a great interest in the spiritual aspirants for attaining It ickly.There is neither blind faith nor faithmongering in this royal science. The truth? the sovereign,secret (the Self or the Absolute) can be directly realised by intuition or immediate perception. The science of the Absolute is the most splendid of all sciences. It is the science of sciences. Of sciences the highest? of secrets the most profoun? of purifiers the supreme is this. The knowledge of Brahman is the best purifier. It reduces the roots of all Karmas and all the Karmas themselves which have been stored up in the course of many thousands of births? into ashes in the twinkling of an eye. It destroys Avidya along with its effects. An expiatory act (Prayaschitta) cannot destroy all sins. It removes the effect of a single sin? only to some extent. Even if it is removed the effect of that sin remains in a subtle state in the mind and forces him to do sinful acts in his next birth. But the knowledge of the Self destroys ickly all the sins in their gross and subtle states that are accumulated in the course of several thousands of births along with Avidya? their cause. That is the reason why it is a supreme purifier. The causal body of the Jiva is called MulaAvidya (rootignorance). The Avidya or the veil of ignorance that envelops the visible objects of this world is called Sthula Avidya or gross ignorance.The knowledge of the Self is not opposed to Dharma. It is the fruit of all actions done in many births without expectation of fruits. Further? the knowledge of the Absolute can very easily be attained. One may think that this knowledge will perish soon as it is easily obtained? when its effect is exhausted. It is not so. It is imperishable. It is everlasting. It shines for ever by its own Selfeffulgence. He who has tasted this nectar even once becomes immortal. Therefore the knowledge of the Absolute is certainly worth aciring. You will have to strive very hard to attain it anyhow in this birth? as it is very difficult to get a human birth. Strive hard every moment? for life is uncertain and the prize (final liberation) is great.