Study and Reflection of the first 6 verses in BG - Chapter 9
Reflection / Introduction to Chapter 9 - verses 1 to 6, in Gita.
EXT: Earlier the discussion
in 8th chapter was on the means to Brahman, through the yogic path ~ also
called dharana yōga by Bhagavatpādā. This path involves the jeeva arising
through the suśumna and going to higher regions in a systematic manner (krama
mārga), till they reach Brahman and not return to samsāra. Now the next chapter
and next few verses in chapter 9, demystifies the direct path to mokśā. This
direct path is path of knowledge – jnāna mārga. It is direct because, it
reveals to us the upaniṣad brahman, which is non-different than the Self. In
other words, we are already that one nondual infinite reality, except we are
not aware of it.
There is one understated
aspect of this whole discussion – which is that in jnāna mārga, there is no
talk of attainment of that which is unattained, unlike the yogic path. In jnāna
mārga the whole point is to recognize the truth about the Self as the nondual
Brahman, on which the duality of phenomena, is mere appearance. Knowing the
Self as Brahman, is jnāna but this knowledge must instantly culminate in the
recognition of the nondual nature of Self. However, there can be the need for
more time for some to recognize one’s infinite Self (due to unpreparedness,
lack of pre-requisites – sādhana Chatushtayam, chitta śuddhi), despite repeated
śravanam. So, it becomes important to highlight two words (used by Bhagavān in
BG 9.1) – jnāna and vijñāna.
Vijñāna or personal
experience can be understood as direct knowledge of infinite Self, as – “All
this is verily the Self” Ch. Up 7.15.2; “Vāsudeva is all – BG 7.19”. This is “direct
knowledge” can also be termed in advaita sampradhāyā as āparōkśānubhooti – direct
immediate experience. This knowledge of Self as Infinite reality is not an
intellectual concept but consistent with the experience of one’s Being. Again,
this is not a novel experience, which one has not had before. This is very
important to understand. Every one (jnāni and ajnāni) has had
experience of Brahman, in the very Self of one’s Being – as consciousness (pure
awareness), existence (sense of Being), as śruti reveals - yaḥ sākṣā̱d a̱parokṣād
brahma, ya ātmā sarvāntara̱ḥ (Brih. Up. 3.4.1 ~ Brahman that is immediate and
direct – the self that is within all). The difference between jnāni and
ajnāni is not of the experience of Being or experience of Self as
awareness/consciousness, but not recognizing Self as nondual Brahman – in the
here and now, by eliminating the superimposition on Self with notions of
non-Self – like name, form, duality of phenomena (starting with body, mind etc…).
Śri Śankara says this in his BG 18.50 commentary – excerpts below : -
QUOTE ~ Bhāśyam BG 18.50
Therefore, what needs to
be done is merely the rejection of what is erroneously attributed to Brahman
through avidya, and not any effort to acquire a knowledge of Brahman, as He is
intimately well-known. Though Brahman is extremely well-known, easily grasped,
very near, and is the very Self, He appears to the unenlightened as unknown,
difficult to grasp, and very far, and as if He were different (from themselves)
UNQUOTE
Bhāśyam: Te, to
you; anasuyave, who are not given to caviling, who are free from carping; pravakṣyāmi, I shall speak of; idam, this. ……….. (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 Upaniśads and the Smrti :-
'Vasudeva is all' (BG 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 Upaniṣadic 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 vijñāna-sahitam,
combined with experience; jnātva, by realizing, by attaining; yat, which
Knowledge; mokśyase, you shall be free; aśubhat, from evil, from worldly
bondage.
EXT: Some of
the key terms of reflect on, are jnāna, vijñāna, guhyam. We have discussed
jnāna and vijñāna in the introduction to this chapter earlier. Also Bhagavatpādā
beautifully puts forth śruti, smriti pramāna in His bhāśyam. Of great interest
is the Ch.Up.7.25.2, which is quoted in full herewith : -
Ch. 7.25.2
‘So now is the teaching through Atman. Atman alone is below. Atman is above.
Atman is behind. Atman is in front. Atman is to the south. Atman is to the
north. Atman alone is all this. Verily, he it is who sees thus, and understands
thus, has pleasure in Atman, delight in Atman, union in Atman, joy in Atman. He
becomes Self-sovereign; he becomes free to act as he wishes in all the worlds. But those who know otherwise than this are
ruled by others and live in perishable worlds; they are not free to act as
they wish in all the worlds.
The boldfaced text in the quote,
clearly highlights that not knowing the Self (ātman) as all that verily is
(i.e. Brahman), leads to great evil i.e. aśubham – as Bhagavān teaches
us in this verse.
Elsewhere in BG in BG 2.41, 6.8,
7.2, 18.42 – we see the usage of the terms jnāna and vijñāna together in a
vākyam. When jnāna and vijñāna are used together, it highlights the importance
of recognizing in toto, the truth of the teaching (jnāna upadeśam) in one’s
Being. When the word jnāna or jnāni are used in solo in a verse (e.g. context
BG – 7.16 – 7.19), it implies knowledge of Self in the āparōkśānubhooti sense –
i.e. direct immediate experience of nonduality as one’s very Self.
Another beautiful verse in Bhāgavatam
highlights the importance of terms jnāna and vijñāna, appears as precursor to
chatuhślōki Bhāgavatam 2.9.30/31
sa rahasyaṁ tadaṅgaṁ ca gṛhāṇa gaditaṁ mayā
tathaiva tattva vijñānam astu te mad anugrahāt
Thorough comprehension
is a nice way of putting it ~ for vijñāna.
Sri Ramakrishna has also used the
word vijñāna in a special sense in his discussions with those around Him. I’m
quoting it herewith, to augment the importance of Seeing Brahman with open eyes
:)
“The man
coming down from samādhi perceives that it is Brahman that
has become the ego, the universe, and all
living beings. This is known as vijnāna.”
“After jnāna (textual knowledge) comes vijñāna.
He who is aware of knowledge is also aware of ignorance. What is vijñāna? It is knowing God in a
special way. The awareness and conviction that fire exists in wood is jnāna,
knowledge. But to cook rice on that fire, eat the rice, and get nourishment
from it is vijñāna. To know by one's inner experience that God exists is jnāna.
But to talk to Him, to enjoy Him as Child, as Friend, as Master, as Beloved, is
vijñāna. The realization that God alone has become the universe and all living
beings is vijñāna”.
The word guhyam in BG 9.1 and Bhag
2.9.30 are both indicative of how something remains a secret, unless otherwise
expounded by an apt teacher and received by an apt student. Thus, despite
multiple revelations by śruti and sampradhāyā, the word guhyam is attributed to
this brahmavidya, as it remains a mystery for those, who have not received it
properly, as outlined in tradition.
[The
word raja means a king, or figuratively, the greatest; or, derived from the
root raj, to shine, it may mean shining.-Tr.]
This knowledge of Brahman, which sanctifies all
things that purify, is the greatest. Shine it reduces to ashes in a moment (the
results of) all actions-righteous, unrighteous and others-together with their
roots, accumulated over many thousands of births, therefore, what to speak of
its sanctifying power!
[EXT:
Compare this bhāśya vachanam with BG 4.37 ~ jnāna
agnih sarva karmāni bhasmasāt kurute tathā - As the blazing fire reduces fuel
to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes!
The point here Brahmavidya reveals that Atman alone Is….hence doership,
enjoyership all these fictious notions are debunked, consequently the
individual, who was till then the receptacle of all past actions, is no longer
there, as it were and what remains, is what was always there – pure consciousness
– namely Self as Brahman. Thus, in this sense jnāna is great purifier]
Besides, it is pratyaksavagamam, directly realizable, directly
perceivable like happiness etc. ~ pratyakṣāvagamaṅ pratyakṣēṇa sukhādēriva avagamō yasya tat pratyakṣāvagamam.
[EXT:
Please take these bhāśya vachanam seriously. Here our Bhagavān bhāśyakāra is
insistent on recognizing Self, in the here and now]
Even that which is endowed with many good qualities
is often seen to be opposed to dharma; but the knowledge of the Self
(atma-jñāna) is not so, (i.e. is not) opposed to dharma; it is on the other
hand, endowed with merit, not deviating from dharma.
[EXT:
Again to remove any incidental questions that may pop up, Bhagavān and Bhagavatpāda
explain that ātma jnāna is dharmyam, without doubt. In other words, worldly
conduct of the jnāni can never be contrary to established and accepted norms of
dharma]
Being so, it may be doubted that it may be
difficult to acquire; therefore, the Bhagavān says: it is very easy to acquire,
like the capacity to discriminate gems.
[EXT
- i.e. adept in gemology easily determine the nature, type and value of gem,
without much ado. Similarly a śrōtriya brahmaniśta can easily acquire and
transmit this brahmavidya, to a jijñāsu].
Now, it is seen with respect to acts which involve
little effort, and can be effected with ease, that the results are trivial; and
that in the case of those (acts) which arc difficult to perform, the result is
immense; and so, it may be supposed that this (Brahmajñāna), being easy to
acquire, will disappear when its result is exhausted. As to this, the Lord
says—it is imperishable: for it, there is no disappearance due to exhaustion of
result, as is the case with karma (action).
[EXT:
This is perhaps the most important psychological clarification to one and all,
dealing with jnāna mārga – either full time (sanyāsi) or part time (grihasta).
Often in life if result is obtained without much ado, one might consider the “attained” result, as “since it comes for free or easy, perhaps its
not valuable or may be the result is temporary?!”. So, one might from a
distance evaluate the whole process and paradigm of ātma vidya as, not producing
the desired permanent result (i.e. atyanta dukkha nivrrti and paramārtha suka
prāpti or mokśā). To negate this doubt about the process and paradigm of ātma vidyā,
Bhagavān uses the term that the result is avyayam. Our āchāryā also makes explicit clarification, in this
regard.
It’s
important to know that the objection/doubt – “since it comes for free or easy, perhaps its not valuable or may be the
result is temporary?!”.- is not valid in this case – mainly because we are
not “attaining” Brahmanhood – we are only removing the denial of our eternal
Brahman nature, by removing the adhyāsa dōśa – error of superimposing non-Self
on Self (as we discussed earlier)].
Bhāśyam: Persons without sraddha for this dharma (discipline) of Self-knowledge, those who do not believe in its existence or its effect, the sinful who hold the doctrine of the asuras that the body alone is the self, and gratify the senses,—O scorcher of foes—, they, without attaining Me, the Supreme Lord (Parameśvara) …..
By Me, in My unmanifested form, is all this world pervaded. All beings
exist in Me; but I do not dwell in them
OR
This whole world is pervaded by Me in My unmanifest form. All beings
exist in Me, but I am not contained in them!
EXT: Brahman is
“existence” – “Sat”. All that exists, does appear to exist, because of the
principle of “existence” or “Sat”. Thus, all phenomena exist as it were in the
principle of “existence”, namely Brahman. Just as all names and forms in the
movie screen exist on the movie screen, and yet one can say – the movie screen
is not contained in them.
Bhaśyam: I Myself
am the Self of those created things. Consequently, it appears to people of
little understanding that I dwell in them. Hence I say: Na ca aham, but I am
not; avasthitaḥ, contained; teṣu, in them, in the created things. Since unlike
gross objects I am not in contact with anything, therefore I am certainly the
inmost core even of space. For, a thing that has no contact with anything
cannot exist like something contained in a receptacle.
EXT: Space as
an analogy teaches us how everything exists in it. Yet Self is the very
existence, in which even space appears… there is no real contact between Self
and non-Self. This world of duality (i.e. non Self = unātma) starting with our
body, mind senses, are only appearances on Self, which is pure existence – Sat.
The Ice – Water simile, must remind
us of Gold and ornaments – Gold pervades all ornaments. So materially
everything is in reality – Brahman Alone. But not with any separate existence,
apart from Brahman. So to say Brahman is consciousness and this duality is
matter – is only true from transactional sense, but in reality – there is
nothing apart from Brahman, which is pure consciousness.
[EXT: Here Swami
contradicts himself as it were, from earlier utterance, when he says they do
not abide in Me. What it really means, is the frame of reference is different.
Earlier with duality explained as appearance on Brahman, He said – all being
dwell within Me. Now to take the teaching further to the paramārthikā standpoint
– he reveals, that in reality – the finite driśyam, which appears before us – has
in reality – no existence in itself, apart from Me – the infinite. The key to
understanding this, is taught in BG 2.16, please go there to bhāśyam].
Bhāśyam: Na ca
bhūtāni, nor do the beings, beginning from Brahmā; matsthāni, dwell in Me.
Paśya, behold; me, My; aiśvaram, divine; yogam, Yoga, action, performance, that
is this real nature of Myself.
The Upaniṣadic text, too, similarly
shows the absence of association (of the Self) due to Its being free from
contact: ‘...unattached, for It is never attached’ (Bṛ. 3.9.26).
Behold this other wonder: I am the
bhūta-bhṛt, sustainer of beings, though I am unattached. Ca, but; mama ātmā, My
Self; na bhūtasthaḥ, is not contained in the beings. As it has been explained
according to the logic stated above, there is no possibility of Its remaining
contained in beings.
How, again, is it said, ‘It is My
Self’? Following human understanding, having separated the aggregate of body
etc. (from the Self) and superimposing egoism on them, the Lord calls It ‘My
Self’. But not that He has said so by ignorantly thinking like ordinary mortals
that the Self is different from Himself. So also, I am the bhūta-bhāvanaḥ,
originator of beings, one who gives birth to or nourishes the beings
[EXT: Remember – just because a jnāni uses words like “I” or “My” –
it is not in violation of his jnāna niśtā. The idea of individuality is not a
problem. The problem is thinking this individuality has reality, apart from the
substratum – namely pure consciousness or Brahman. Due to māyā – the appearance
of duality, including ego, appears on Brahman – but the jnāni sees and knows
that Brahman
Alone Is. So, in short the problem is not ego but ignorance of nondual
Self, as revealed and taught in śruti].
Bhāśyam: Upadhāraya, understand; iti, thus; that yathā, just as; in the world, the mahān, voluminous—in dimension; vāyuḥ, wind; sarvatragaḥ, moving everywhere; is nityam, ever; (during śriṣṭi, stithi, pralayam) ākāśa-sthitaḥ, present in space; tathā, similarly; (sarvāṇi, all; bhūtāni, beings; matsthāni,) abide in Me who am omnipresent like space—abide certainly without any contact.
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