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Gita : Ch-5. Slo-16.





Srimad Bhagavadgeeta :


Chapter-5. (  Karma-sanyasa-yogam )


Slokam-16. (   When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime. )


jnanena  tu  tadajnanam  yesham  nasitamatmanah,


teshamadityavat jnanam prakasayati tatparam.



tu  atmanah  jnanena  =  however,  with  atma-jnanam  ( knowing-Self ),

yesham  tat ajnanam  =  whose  that  ajnanam  (ignorance);

nasitam  =  is destroyed  (removed);

tesham  jnanam  =  jnanam  (knowledge)  to  them;

adityavat =  just like Sun;

tat  param  =  that  supreme  Consciousness;

prakasayati  =  is  enlightened. ( revealed / disclosed ).




Here Lord Krishna is emphasising that persons whose spiritual knowledge has become awakened do not become deluded in the material existence. They are able to discriminate between the mundane material knowledge and the divine spiritual knowledge by knowledge of the atma or soul and knowledge of the Supreme. This spiritual knowledge destroys all ignorance and manifests illumination of the Supreme Lord within the etheric heart of a human being just as the sun destroying darkness and illuminates all things.

Vedic knowledge alone destroys spiritual ignorance that is why Lord Krishna uses the word jnana or knowledge referring to knowledge of the Vedas which gives actual awareness of the ultimate reality. Here the word jnana denotes a supra-consciousness experience it does not mean expertise in intellectual empirical knowledge nor does it mean proficiency in mundane analytical knowledge.

Although the intelligence may be shrouded by the veil of ignorance still it has been seen that there are those whose consciousness becomes awakened upon receiving Vedic knowledge. The veil of ignorance is due to the endless mass of accumulated reactions to previous actions in incessant lifetimes since time immemorial. Atma tattva or realisation of the soul and soul related knowledge derived from the Vedic scriptures and imbibed from the teachings of the spiritual master increases virtue and quality in one's daily life and is exceedingly pure. For this it is necessary to achieve innate extraordinary intelligence or supra-consciousness which becomes resplendent like the sun unlimited and expansive, illuminating all things by the reality of their exact nature.

The word jnanam meaning by knowledge and atmanah denoting plurality of souls confirms that by such knowledge one realises the Supreme Being. It should not be contended that the plurality of unlimited atmas is upadhi or limited because no trace of limitation can exist once one's ignorance has been dispelled by atma tattva. Spiritual intelligence in itself is an attribute of one who possesses and is dependent upon existence. The atma which is eternal is not an attribute and is independent in relation to existence. The analogy of the sun as an illuminator is to illustrate the relation between cognisance and cognition or the relationship between the knower and the known shown by the sun as the source of light and emanation of light. Hence it can be discerned that in samsara or the endless cycle of birth and death in the conditioned state there is extreme limitation due to karma or reactions to actions and in moksa or the emancipated state there is an absence of limitation due to a lack of karma..

Knowledge is of two types mundane and transitory and transcendental and eternal; but why is it that all those whose minds have been enveloped in ignorance since time immemorial are so infatuated while others are able to free themselves from delusion? It is do to the Supreme Lords grace through the mercy of His devotee that those are able to free themselves from the infatuation of delusion. Only be the grace of the Supreme Lords devotee is one able to reverse the envelopment of ignorance constituted by the mindset fashioned from reactions to one's actions and flow towards the eternal nature of the atma or soul which is realised by continuous reflection, contemplation and meditation upon the teachings of the Vedic scriptures received through the mouth of the spiritual master and the following of His instructions who has himself realised the essence of the Vedic scriptures and who has achieved atma tattva or realisation of the soul and has attained the Supreme Being which is completely transcendental to all things material and is like the rising of the sun illuminating the consciousness in all directions to those who have knowledge of . This is why such beings do not get infatuated and become deluded.

With the statement in the possessive case adityavit jnanam meaning true knowledge shining like the sun and the statement prakasayati tat param meaning reveals the supreme being, Lord Krishna refutes the adherents of absolute monism because it is not possible to have even an iota of contact with it because of the plural inference of the word atmanah meaning souls even after their ignorance is dispelled. This refutes those who deny that knowledge is different from its nature and also refutes those who propound oneness of the quality and the qualified trying to establish a relation with the knower and knowledge like light and its source. Because it is known that knowledge is distinctively different from the nature of the atma or soul.

This infers that gross and subtle embodied beings created in the material existence due to reactions from past life activities obscures knowledge into a lesser quality like the light of a lamp is lessened when covered by a shaded glass although it does not change its nature. Contrarily when one has achieved atma tattva then in the state of moksa or liberation the destruction of the physical and subtle bodies reveals the knowledge of the atmas quality as the light of a lamp is more illuminating when the shaded glass cover is removed; yet there is no difference in its nature but only in its perception. As by the removal of the impurities obscuring a jewel allows its radiance to be seen; in the same way when the impurity of undesirable mundane qualities like lust and fruitiveness are removed and abandoned then the transcendental qualities of wisdom, renunciation and compassion reveal themselves in all their splendour. These qualities are always present without being created because they are eternally manifest as qualities of the atma.


To be continued  ....





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(12)


arjuna uvaca :


param  brahma  param  dhama  pavitram  paramam  bhavan,


purusham  sasvatam  divyam  adidevamajam  vibhum.



arjuna uvaca :  arjuna  said;


param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


(13)


ahustvamrshayah  sarve  devarshirnaradastatha,


asito  devalo  vyasah  svayam  caiva  bravishi me.


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asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


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Gita : Ch-13. Slo-13. Discussion-3.

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Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)


jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,


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jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
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tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

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The use of the term innermost self to refer to the brahman does not create any contradiction bec…

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Chapter-5. ( Karma-sanyasa-yogam )


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(27).

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27.

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