विवेचन सारांश

Qualities of an enlightened person (Jñānī)

Let us understand this verse with the quality of ‘asaktiranabhiṣhvaṅgaḥ,’ or absence of attachment. It is about not being stuck to things. Though it is important to have emotions and be caring to others, that attachment should not make us blind. Our emotions must be like running water, when the water is continuously flowing in the river or in the irrigation channels it is nourishing the field around it.

Stagnant water, similar to attachment, may be beneficial for a certain period. However, if it remains stagnant for an extended duration, it can become a breeding ground for bacteria and insects, leading to the spread of diseases. Likewise, attachment is good, but it must be nourishing. While it is important that we care for our children, excessive attachment is dangerous for the health of everyone, like the stagnant water.

putra-dāra-gṛihādiṣhu: Taken together with the adjective anabhishvangah discussed earlier, it means absence of excessive attachment with family, wife, children, and home. When Queen Ahalya Bai Holkar’s son was under trial for his crime, her ministers asked her how he should be punished. She instructed them to give him the same punishment as anyone else convicted of a similar offense. Such a detached mindset is essential for upholding justice and benefiting society as a whole.  

Nityaṁ cha samachittatvam iṣhṭāniṣhṭopapattiṣhu – Desirable and undesirable events will happen continuously in life, like cycles of day and night. Remaining in sama chittvam or equanimous is the balance one should maintain. There is a poem which says, life is like a cricket match, each ball may bring pleasure or pain, but the player must tackle it with the skills and understanding he has gained.

Similarly in situations that may bring happiness or sorrow, one should master it skillfuly using wisdom. Excessive happiness at a time when good things happen and excessive sorrow when bad things happen, are not good. Happiness and displeasure must be taken with balance. One should maintain equanimity in both situations.

To understand this better one can think of the ocean. In the monsoon rivers will flow into the ocean, but the ocean will not be overflowing, It also remains full in summer when the rivers are dry. It is full and content always, no matter the season. Our mind also should be like that. We should be equanimous, enhancing our spiritual strength with the practice of detachment towards this world and rise above dualities.

Another very important characteristic of a knowledgeable person is that he is always a devotee, possessing the following qualities:

Mayi chānanya yogena: matchless and unique union with the supreme and being connected with HIM. There are many definitions of Yoga in Śrīmad Bhagavad Gītā, a topic which is of immense value to us. One of the definitions speak about yoga is ‘Samatvam yoga uchyate’ Yoga is a balanced state of body and mind.

It is about being constantly connected to Sri Paramātmā, while being engaged in all the worldly duties. Just like a mother of a small child that is fast asleep; she might be doing the household work, but her mind is vigilant and constantly thinking of the child. Likewise, irrespective of what one is doing, the mind/ chitta must always be settled in God. 

bhaktir avyabhichāriṇī: single pointed and complete absorption in devotion. These two concepts are very close to each other. It is about matchless and unique union with God. Devotion is a continuous process, like Ma Ganga continuously flowing into the ocean. We cannot say she is yet to meet the ocean, because she has already met the ocean. She is continuously flowing into the ocean today, in the past and will also flow in future. A single point focus of Ganga ji is to flow and meet the ocean.

This unwavering, single pointed and continuous devotion is avyabhicharini Bhakti, despite the devotee being engaged in other duties that must be performed.

vivikta-deśha-sevitvam: they like to be in solitude, They will be with people as part of performing their duties. But the voice within is always talking to Bhagavān, and when in solitude they are always doing the chintan. 

aratir jana-sansadi:  not interested in the people and the society. One has heard the word Karyarat. Rat is being engaged and arat is destate. Jana sansadi is living in the midst of people. It is like one may not enjoy cooking, but would still cook as part of one’s duty. Similarly, one may be living with people to fulfill certain responsibilities but they are not addicted to it.

Imbibing the characteristics described by Sri Paramātmā up to verse 10, a person qualifies for Adhyātma Jnana, or the knowledge of the self or soul. This knowledge involves exploring profound questions such as, "Who am I?", "Where have I come from?", and "Why am I in this body?" Such inquiries naturally arise for seekers who are on the path of Adhyātma Jnana and Tattva Jnana. The term "Adhyātma" is derived from "Adi (toward)"  and "Atma (soul)"; thus "Adhyātma" signifies "towards the soul." 

Tattva Jnana is the knowledge of the Kshetrajna, or the knower of the body. For example, if one presents a piece of coal and a diamond to a jeweler, the jeweler may only be interested in the diamond and view the coal as worthless. However, if the same pieces are examined by a scientist, she would explain that both are composed of carbon but have different structural properties. This deeper understanding of the fundamental nature of things is what Tattva Jnana offers.

When deeper knowledge and self-knowledge converge, this is known as Brahmā Jnana. The Jnani, or the knowledgeable one, pursues both Adhyātma Jnana and Tattva Jnana. They do not merely understand things at a superficial level but delve into their deeper aspects. True knowledge is where Adhyātma Jnana and Tattva Jnana intersect, while anything less is considered Ajnana, or ignorance. Ajnana is the opposite of Jnana. For instance, non-violence represents Jnana, while violence represents Ajnana. Ignorance is the antithesis of all the desirable qualities discussed.

One might question why the qualities of a knowledgeable person are referred to as Jnana (knowledge) itself. To understand this, one needs a guru, as this insight cannot be gained solely through reading texts. Knowledge is an abstract concept and is best understood as an expression or state of being, which is clarified under the guidance of a guru.

Abstract nouns, such as love, brotherhood, and patriotism, represent concepts that cannot be physically seen. For example, to illustrate patriotism, one might talk about a patriot like Bhagat Singh and his fearless sacrifices. Similarly, to explain Jnana, one would describe the qualities of a Jnani. Just as we cannot physically show patriotism, we cannot directly show Jnana or knowledge; we can only describe it through examples and attributes of a knowledgeable person.

To understand what knowledge is, one can refer to renowned persons like Sri Adi Shankaracharya ji and revered Swamiji, as they embody these characteristics in them.

When we describe knowledge, we highlight the characteristics that personify it. Sri Paramātmā has outlined these specific traits representing the essence of true knowledge. To attain knowledge, we must cultivate these qualities within ourselves, gradually becoming knowledgeable. In the previous two verses, the distinction between knowledge and the knowledgeable person is highlighted. Just as a wave on the ocean, though it appears different, is ultimately water. Similarly, a knowledgeable person embodies knowledge itself, despite being identified by different names. A person who perfectly embodies all these characteristics is, in essence, knowledge. Therefore, Sri Krishna Paramātmā says, accumulation of these qualities is knowledge itself, while anything less is ignorance.

When we discuss knowledge, we can list these characteristics as its essence. For personal contemplation, it is also important to reflect on the opposites of these traits. For instance, if someone feels pride in their learning, and thinks, "I have mastered the Gītā and become a Gītā-vrati", we can see that ego has overshadowed true knowledge, turning it into ignorance. Therefore, we must introspect on these traits within ourselves. While one may want to engage in activities like watching Netflix, one should recognize that such choices indicate ignorance. Those who claim to possess knowledge should be evaluated based on these parameters. However, this is a way of assessing self for personal growth and is not to assess another person.

After discussing these traits, Paramātmā introduces the concept of 'Jneyam'—what the knowledgeable person seeks.

Knowledgeable individuals seek only one thing truly worthy of knowing: Jneyam.

Just as something worthy of drinking is called Peyam, something worthy of knowing is Jneyam. Śrī Paramātmā says, "Now listen to what Jneyam is." All the saints are in pursuit of this knowledge because it is like nectar that grants eternal life. However, it is not a nectar that one can drink rather, here the knowledge is equated to nectar, which makes the concept of death irrelevant. This profound concept is detailed in our scriptures, including the Vedas, Upanishads, Mahabharata, Ramayana, and the Gītā. While other subjects are worthy of knowing, they are only relavant in this lifetime. The knowledge of Jneyam, the ultimate understanding of the divine, promises immortality. It is crucial to understand how attaining such knowledge can grant immortality when the self is mortal.

As a young child, Nachiketa witnessed his father performing a Yajna and offering old, sick animals as sacrifices, which troubled him deeply. He questioned his father about the value of such offerings and persistently asked whom he would be given to in the sacrifice. Irritated by Nachiketa’s inquiries, his father replied that he would be given to Yama, the god of death. Nachiketa goes to Yama’s abode and waits patiently for him. When Yama arrives, he asks Nachiketa what he wants, and Nachiketa requested the knowledge of the soul (Atmajnana). Yama, recognizing the complexity of this request, offered him alternatives like becoming the greatest king, receiving all the wealth of the world, or enjoying a long life. Nachiketa, however, pointed out that despite these gifts, he would eventually face death. He insisted that Yama grant him the knowledge of death itself, which would help him transcend mortality and attain true immortality.

Once we get this knowledge of Atma, we become immortal. The concept of death has no meaning to the person dying, once he or she is aware that they are Atma. The knowledge of Atma helps the individual attain immortality.  After seven days of teaching Bhagavata Katha to King Parikshit, Sukhdev Maharaj asked the king how he felt. The king Parikshit responded, "Now, I am not afraid of death." His profound understanding from the teachings had removed his fear of mortality, demonstrating the transformative power of the spiritual knowledge imparted by Sukhdev Maharaj.

Knowing Jneyam we will attain fearlessness about death and that is the nectar we are going to get - ‘āmṛitam aśhnute’.

It is stated that Brahmān is "anādi mat-paraṁ brahma na sat tan nāsad uchyate," That Brahman, is the supreme reality, is beginningless and beyond both existence and non-existence.

The universe emerges from this Brahman, which is the ultimate convergence of Adhyātma Jnana and Tattva Jnana. Although this concept might seem confusing, as described in various chapters (7, 9, 15, 11, and others), Brahman is the ultimate reality, superior to all. It is eternal and unchanging, from which everything arises and to which everything returns, yet it remains unchanged. Thus, the Brahman, the one who has no beginning, transcends existence and non-existence.

The concepts of "sat" (truth) and "asat" (untruth) can seem complex when we consider it literally.

For example, if it's 6:55 PM in India, but simultaneously, it could be morning in another part of the world. Thus, the statement "it is morning" can be true in some locations while being false in others. This illustrates how definitions of truth and false can be relative, depending on context and perspective. As our understanding evolves, our definitions of truth and false also shift. Brahman represents a reality that transcends the concepts of truth and untruth. It is the ultimate knowledge or Jneyam, which is beyond the concepts of truth or untruth. Defining Brahman is very challenging because it exists beyond the realm of relative truth and falsehood, embodying a profound and absolute reality.

Śrī Paramātmā explains the charectaristics of Jneyam in the next verse. 

HIS hands, legs, eyes, heads, and faces are present everywhere, as HE pervades the entire universe. For devotees, this means that wherever we sit and offer something to God, HIS arms extend to accept it. When we offer food, HE accepts it from every direction. Whenever a devotee reaches out and asks for help, HIS hands are stretched everywhere to assist. Wherever a devotee lights a lamp, HIS eyes are there to see. When food is offered, HIS mouth is there to receive it. Wherever a devotee imagines the lotus feet of Bhagavān and applies Chandan, HIS feet appear. Every word of praise reaches HIS ears. In this discourse, both the speaker and the practitioners, spread across various places, are engaged in understanding HIS teachings, but all reach HIM as HIS ears are everywhere. Just as there is no place where air cannot be found, Brahma tattva is omnipresent.

As embodied beings, we find it difficult to conceive the formless aspect of Brahman due to our intellectual limitations. Therefore, it is often easier for us to relate to and understand Brahman through its manifested forms and attributes. Our minds have a limited capacity, making it challenging to fully grasp the concept of Brahmān, which transcends ordinary understanding. Although our intellect has its constraints, we can expand our imagination to approach this concept. Brahman can be understood in two aspects: Nirgun Nirakar, the formless and attribute-less absolute, and Sagun Sakaar, the manifested and embodied form.

sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam: HE has all the sense organs like us. Yet, at the same time, HE is without those sense organs. The concept to be understood is that living beings require sense organs for their existence, but HE is beyond those. By accepting everything, doing everything HE gives us the feeling that HE has the said organs, but then HE also says that HE is without those. HE does not have the real ears like what we have, but HE is able to listen to us. Similarly, HE does not have the real eyes that we have but still HE sees us. Due to limitation of intellect some Sadhaks get puzzled on listening to such a concept. For them the only means of seeing is through eyes. But that is not the case with the Almighty Brahma tattva.     

asaktaṃ sarvabhṛccaiva: HE is detached from all things. Through the nature we are equipped with intellect, smile, emotions, etc. and in this manner, we are made completely independent (asaktaṃ).

nirguṇaṃ: HE is devoid of all Gunas. Humans are enveloped by the three gunas. Today, we were having a great Sattvic surge and hence attended the vivechan session. At such times when we prefer to watch serials instead of listening to Vivechan, Rajo Guna overpowers us. Sometimes the Tamo Guna takes over, where we end up doing nothing. The Brahma tattva is not like that. It is Nirguna / Gunateeth, beyond all the Gunas.

guṇabhokta: HE is the consumer of the Gunas, in the sense that HE sees through HIS devotees, listens through their ears. While the devotees do the karmas, everything is being watched by HIM. By this means, through us HE is getting the karma done. HE enjoys seeing HIS devotees do the chanting, HE enjoys seeing people helping each other, HE enjoys watching us listening to Bhagavad Gita. At the same time, HE is also ensuring that we all are working towards one great cause and that cause is for the benefit of the country. Whatever great work that is being done by great people it is gotten done by Śrī Bhagavān.

bahirantaśca bhūtānām acaraṃ carameva ca: This is another characteristic of Paramātmā Tattva, which means it is enveloping all the movable and immovable objects. If we take the example of this earth, the moving and unmoving creations are around us. The Brahma Tattva is outside and inside these objects. IT is everywhere. Just like, one cannot deny the air is inside the balloon as well as outside the balloon, the Brahma Tattva is also both inside as well as outside.   

sūkṣmatvāt: Bhagavān says IT is so subtle that IT cannot be seen.  

tadavijñeyaṃ: It is something which cannot be understood and cannot be known. An atom, for example is made of electrons, neutrons, protons. But they are so subtle that those cannot be seen.   

dūrasthaṃ cāntike ca tat: IT is very close to us. But due to our proximity with the worldly pleasures, IT appears very far from us. When somebody dies it is said that the person has gone up. When children ask where the Paramātmā lives the common answer that is given is that HE lives somewhere up. When learning Bhagavad Gītā one gets to know that HE resides inside us. It appears far because we tear ourselves apart from HIM.

That is why it is important to have knowledge about Kshetra and Kshetrajna. We have to be able to see that the Kshetra that we have been bestowed with, has a Kshetrajna which is very close and very much inside us.

By telling all of the above, Śrī Krishna is making us unlearn the understanding that HE lives somewhere up. HE is trying to inculcate this thought that HE is within us and very close to us.  

avibhaktaṃ ca bhūteṣu: Among all the creatures HE is appearing undivided. 

vibhaktamiva ca sthitam: But HE exists dividedly in this universe. In diverse forms, HE is divided. For example, a house is divided into various sections, like kitchen, bedrooms, bathrooms, maids' room, garden etc. And supposing if one is at home and receives a call from someone asking where he or she was. The answer is that I am at home and not that am inside the kitchen or inside the bedroom. Just like that Paramātmā is undivided. HE is same everywhere. But for the proper functioning of the universe HE is vibhakt, means HE is divided.  

bhūtabhartṛ ca tajjñeyaṃ: HE is the supporter / generator of all the bhūt /creatures.

grasiṣṇu prabhaviṣṇu ca: HE is the supporter as well as destroyer of all the things.  

So, HE is the one who is ensuring that everything is working together. All these qualities are going to help us understand what is the jñeyaṃ. HE is the cause of our origin and existence. HE is where everything will ultimately get concluded. 

jyotiṣāmapi tajjyotiḥ: HE is the light of all the illuminating things. Things are visible to us only in light. If one sits in darkness others would not be able to see him or her. Light is essential to see things. The illuminator for the eyes is light. The Illuminator for ears is the capacity to hear. The capacity to talk is the Jyoti for the speech. So basically, the capacity to do anything is the actual Jyoti. Paramātmā is the source of all illuminators. Behind all the illuminators like touch, smell, site etc., there is mind. Our intellect is also the illuminator of our mind.  The mind and senses are working because of one Jyoti that is Brahma Tattva. The ultimate source of this Illumination of our life is the Paramātmā Tattva.    

tamasaḥ paramucyate: The darkness can no way come close to it. 

jñānaṃ jñeyaṃ jñānagamyaṃ: There is one shloka on Vishnu Ji in which he is refered to by an adjective 'dhyanangamyam' - which means 'By the means of meditation, one thinks of Vishnu ji'. Here Shri Krishna has used jñānagamyaṃ, by the means of the knowledge we try to reach HIM. HE is the ultimate destination of our vedas, scriptures etc. All the knowledge is taking us to this jneya.

In Chapter 15 HE says:  

All the above characteristics are knowledge. We have to attain these characteristics to be able to understand the ultimate source of all illuminations. Suppose you give a lamp to a blind person, and ask him to see, Will he be able to see anything? Lighting all the lights in the room will also not help the blind person. A devotee who does not have the characteristics of a Jnani is similar to a blind person holding a torch and trying to see. The jñānagamyaṃ can be attained only by means of knowledge. 

hṛdi sarvasya viṣṭhitam: HE is present everywhere. Specifically with regard to living creatures, HE resides in everyone's heart. 

We know HE stays in our heart. But what is outside us? So much noise is there that we cannot listen to our own voice. Supposing, one decides to finish reading Gyaneshwari. There would be so many distractions that are likely to come in way. Something can come up as we live in cage of temptation around us. Due to that all our focus gets directed outside. To reach to the Brahma Tattva that resides within us we have to divert the flow inwards. That cannot happen in a surrounding where there are so many temptations and chaos. That is why those who are in a position to leave their houses, go to the Himalayas or mountains or caves for such work (meditate) can reach out to the Paramātmā who resides in the heart. Sages do not have responsibilities like householders, so that is why they are free to go. But most of us are not in a position to do that. So, we have to program our mind such that no matter where we are our intellect is always thinks about HIM. Infact, even while cooking if someone is singing Bhajans it will automatically go to HIM. 

A: It is through ourselves only. We have to see that our Acharan attracts people. When people see the changes in us, they will be curious to know the reasons. For example, somebody was very unhealthy but due to exercise and diet regime, becomes fit. Or somebody tops the exams. the media interviews them to know the reason for their success. We have to reach that level where people approach us to know how to groom their personality so that they to come to that level. They will know that the person studies Gītā ji that is why he or she looks so happy and peaceful. If people's time has come to learn they will be able to join such programs.