Bhagavad Gita - Chapter 13 - Shloka (Verse) 18

व्याख्या -- ज्योतिषामपि तज्ज्योतिः -- ज्योति नाम प्रकाश(ज्ञान) का है अर्थात् जिनसे प्रकाश मिलता है? ज्ञान होता है? वे सभी ज्योति हैं। भौतिक पदार्थ सूर्य? चन्द्र? नक्षत्र? तारा? अग्नि? विद्युत् आदिके प्रकाशमें दीखते हैं अतः भौतिक पदार्थोंकी ज्योति (प्रकाशक) सूर्य? चन्द्र आदि हैं।वर्णात्मक और ध्वन्यात्मक शब्दोंका ज्ञान कानसे होता है अतः शब्दकी ज्योति (प्रकाशक) कान है। शीतउष्ण? कोमलकठोर आदिके स्पर्शका ज्ञान त्वचासे होता है अतः स्पर्शकी ज्योति (प्रकाशक) त्वचा है। श्वेत? नील? पीत आदि रूपोंका ज्ञान नेत्रसे होता है अतः रूपकी ज्योति (प्रकाशक) नेत्र है। खट्टा? मीठा? नमकीन आदि रसोंका ज्ञान जिह्वासे होता है अतः रसकी ज्योति (प्रकाशक) जिह्वा है। सुगन्धदुर्गन्धका ज्ञान नाकसे होता है अतः गन्धकी ज्योति (प्रकाशक) नाक है। इन पाँचों इन्द्रियोंसे शब्दादि पाँचों विषयोंका ज्ञान तभी होता है? जब उन इन्द्रियोंके साथ मन रहता है। अगर उनके साथ मन न रहे तो किसी भी विषयका ज्ञान नहीं होता। अतः इन्द्रियोंकी ज्योति (प्रकाशक) मन है। मनसे विषयोंका ज्ञान होनेपर भी जबतक बुद्धि उसमें नहीं लगती? बुद्धि मनके साथ नहीं रहती? तबतक उस विषयका स्पष्ट और स्थायी ज्ञान नहीं होता। बुद्धिके साथ रहनेसे ही उस विषयका स्पष्ट और स्थायी ज्ञान होता है। अतः मनकी ज्योति (प्रकाशक) बुद्धि है। बुद्धिसे कर्तव्यअकर्तव्य? सत्असत्? नित्यअनित्यका ज्ञान होनेपर भी अगर स्वयं (कर्ता) उसको धारण नहीं करता? तो वह बौद्धिक ज्ञान ही रह जाता है वह ज्ञान जीवनमें? आचरणमें नहीं आता। वह बात स्वयंमें नहीं बैठती। जो बात स्वयंमें बैठ जाती है? वह फिर कभी नहीं जाती। अतः बुद्धिकी ज्योति (प्रकाशक) स्वयं है। स्वयं भी परमात्माका अंश है और परमात्मा अंशी है। स्वयंमें ज्ञान? प्रकाश परमात्मासे ही आता है। अतः स्वयंकी ज्योति (प्रकाशक) परमात्मा है। उस स्वयंप्रकाश परमात्माको कोई भी प्रकाशित नहीं कर सकता।तात्पर्य यह हुआ कि परमात्माका प्रकाश (ज्ञान) स्वयंमें आता है। स्वयंका प्रकाश बुद्धिमें? बुद्धिका प्रकाश मनमें? मनका प्रकाश इन्द्रियोंमें और इन्द्रियोंका प्रकाश विषयोंमें आता है। मूलमें इन सबमें प्रकाश परमात्मासे ही आता है। अतः इन सब ज्योतियोंका ज्योति? प्रकाशकोंका प्रकाशक परमात्मा ही है (टिप्पणी प0 692)। जैसे एकएकके पीछे बैठे हुए परीक्षार्थी अपनेसे आगे बैठे हुएको तो देख सकते हैं? पर अपनेसे पीछे बैठे हुएको नहीं? ऐसे ही अहम्? बुद्धि? मन? इन्द्रियाँ आदि भी अपनेसे आगेवालेको तो देख (जान) सकते हैं? पर अपनेसे पीछेवालेको नहीं। जैसे सबसे पीछे बैठा हुआ परीक्षार्थी अपने आगे बैठे हुए समस्त परीक्षार्थियोंको देख सकता है? ऐसे ही परमप्रकाशक परमात्मा अहम्? बुद्धि? मन? इन्द्रियाँ आदि सबको देखता है? प्रकाशित करता है? पर उसको कोई प्रकाशित नहीं कर सकता। वह परमात्मा सम्पूर्ण चरअचर जगत्का समानरूपसे निरपेक्ष प्रकाशक है -- यस्य भासा सर्वमिदं विभाति सचराचम् (श्रीमद्भा0 10। 13। 55)। वहाँ प्रकाशक? प्रकाश और प्रकाश्य -- यह त्रिपुटी नहीं है।तमसः परमुच्यते -- वह परमात्मा अज्ञानसे अत्यन्त परे अर्थात् सर्वथा असम्बद्ध और निर्लिप्त है। इन्द्रियाँ? मन? बुद्धि और अहम् -- इनमें तो ज्ञान और अज्ञान दोनों आतेजाते हैं परन्तु जो सबका परम प्रकाशक है? उस परमात्मामें अज्ञान कभी आता ही नहीं? आ सकता ही नहीं और आना सम्भव ही नहीं। जैसे सूर्यमें अँधेरा कभी आता ही नहीं? ऐसे ही उस परमात्मामें अज्ञान कभी आता ही नहीं। अतः उस परमात्माको अज्ञानसे अत्यन्त परे कहा गया है।ज्ञानं ज्ञेयं ज्ञानगम्यम् -- उस परमात्मामें कभी अज्ञान नहीं आता। वह स्वयं ज्ञानस्वरूप है और उसीसे सबको प्रकाश मिलता है। अतः उस परमात्माको ज्ञान अर्थात् ज्ञानस्वरूप कहा गया है।इन्द्रियाँ? मन? बुद्धि आदिके द्वारा भी (जाननेमें आनेवाले) विषयोंका ज्ञान होता है? पर वे अवश्य जाननेयोग्य नहीं हैं क्योंकि उनको जान लेनेपर भी जानना बाकी रह जाता है? जानना पूरा नहीं होता। वास्तवमें अवश्य जाननेयोग्य तो एक परमात्मा ही है -- अवसि देखिअहिं देखन जोगू।। ( मानस 1। 229। 3)। उस परमात्माको जान लेनेके बाद और कुछ जानना बाकी नहीं रहता। पन्द्रहवें अध्यायमें भगवान्ने अपने लिये कहा है कि सम्पूर्ण वेदोंके द्वारा जाननेयोग्य मैं ही हूँ (15। 15) जो मुझे जान लेता है? वह सर्ववित् हो जाता है (15। 19)। अतः परमात्माको ज्ञेय कहा गया है।इसी अध्यायके सातवेंसे ग्यारहवें श्लोकतक जिन अमानित्वम् आदि साधनोंका ज्ञानके नामसे वर्णन किया गया है? उस ज्ञानके द्वारा असत्का त्याग होनेपर परमात्माको तत्त्वसे जाना जा सकता है। अतः उस परमात्माको ज्ञानगम्य कहा गया है।हृदि सर्वस्य विष्ठितम् -- वह परमात्मा सबके हृदयमें नित्यनिरन्तर विराजमान है। तात्पर्य है कि यद्यपि वह परमात्मा सब देश? काल? वस्तु? व्यक्ति? घटना? परिस्थिति? अवस्था आदिमें परिपूर्णरूपसे व्यापक है? तथापि उसका प्राप्तिस्थान तो हृदय ही है।उस परमात्माका अपने हृदयमें अनुभव करनेका उपाय है -- (1) मनुष्य हरेक विषयको जानता है तो उस जानकारीमें सत् और असत् -- ये दोनों रहते हैं। इन दोनोंका विभाग करनेके लिये साधक यह अनुभव करे कि मेरी जो जाग्रत्? स्वप्न? सुषुप्ति और बालकपन? जवानी? बुढ़ापा आदि अवस्थाएँ तो भिन्नभिन्न हुईं? पर मैं एक रहा। सुखदायीदुःखदायी? अनुकूलप्रतिकूल परिस्थितियाँ आयीं और चली गयीं? पर उनमें मैं एक ही रहा। देश? काल? वस्तु? व्यक्ति आदिका संयोगवियोग हुआ? पर उनमें भी मैं एक ही रहा। तात्पर्य यह हुआ कि अवस्थाएँ? परिस्थितियाँ? संयोगवियोग तो भिन्नभिन्न (तरहतरहके) हुए? पर उन सबमें जो एक ही रहा है? भिन्नभिन्न नहीं हुआ है? उसका (उन सबसे अलग करके) अनुभव करे। ऐसा करनेसे जो सबके हृदयमें विराजमान है? उसका अनुभव हो जायगा क्योंकि यह स्वयं परमात्मासे अभिन्न है।(2) जैसे अत्यन्त भूखा अन्नके बिना और अत्यन्त प्यासा जलके बिना रह नहीं सकता? ऐसे ही उस परमात्माके बिना रह नहीं सके? बेचैन हो जाय। उसके बिना न भूख लगे? न प्यास लगे और न नींद आये। उस परमात्माके सिवाय और कहीं वृत्ति जाय ही नहीं। इस तरह परमात्माको पानेके लिये व्याकुल हो जाय तो अपने हृदयमें उस परमात्माका अनुभव हो जायगा।इस प्रकार एक बार हृदयमें परमात्माका अनुभव हो जानेपर साधकको सब जगह परमात्मा ही हैं -- ऐसा अनुभव हो जाता है। यही वास्तविक अनुभव है। सम्बन्ध -- पहले श्लोकसे सत्रहवें श्लोकतक क्षेत्र? ज्ञान और ज्ञेयका जो वर्णन हुआ है? अब आगेके श्लोकमें फलसहित उसका उपसंहार करते हैं।

यदि सर्वत्र विद्यमान होते हुए भी ज्ञेय प्रत्यक्ष नहीं होता? तो क्या वह अन्धकार है नहीं। तो क्या है --, वह ज्ञेय ( परमात्मा ) समस्त सूर्यादि ज्योतियोंका भी परम ज्योति है क्योंकि आत्मचैतन्यके प्रकाशसे देदीप्यमान होकर ही ये सूर्य आदि समस्त ज्योतियाँ प्रकाशित हो रही हैं। जिस तेजसे प्रदीप्त होकर सूर्य तपता है उसीके प्रकाशसे यह सब कुछ प्रकाशित है इत्यादि,श्रुतिप्रमाणोंसे और यहीं कहे हुए यदादित्यगतं तेजः इत्यादि स्मृतिवाक्योंसे भी उपर्युक्त बात ही सिद्ध होती है। तथा वह ज्ञेय अन्धकारसे -- अज्ञानसे परे अर्थात् अस्पृष्ट बतलाया जाता है। ज्ञान आदिका सम्पादन करना बहुत दुर्घट है -- ऐसी बुद्धिसे उत्साहरहित -- खिन्नचित्त हुए साधकको उत्साहित करनेके लिये कहते हैं -- ज्ञान अर्थात् अमानित्व आदि ज्ञानके साधन? ज्ञेय अर्थात् ज्ञेयं यत्तत्प्रवक्ष्यामि इत्यादि वाक्योंसे बतलाया हुआ परमात्माका स्वरूप और ज्ञानगम्य -- ज्ञेय ही जान लिया जानेपर ज्ञानका फल होनेके कारण ( पहले ) ज्ञानगम्य कहा जाता है और जब जान लिया जाता है उस अवस्थामें ज्ञेय कहलाता है। ये तीनों ही समस्त प्राणिमात्रके अन्तःकरणमें विशेषरूपसे स्थित हैं क्योंकि ये तीनों वहीं प्रकाशित होते हैं।

Having stated the Field with modifications for the purification of the meaning of 'Thou', and Humility etc. as the means of discrimination of the meaning of the words and the sentence, and the pure meaning of the word 'That' for the purpose of stating the becoming That, he concludes their fruit -- "As stated" etc.

He divides the first half -- "Thus". While there are other things to be said, why are only these three summarized and concluded? To this he says -- "This much".

He introduces the second half through expectation -- "In this".

He enacts the state of whole-hearted dedication to the Lord -- "That he sees". 'Knowing' means having obtained, this is the meaning.

If the Knowable, though existing everywhere, is not perceived, then is it darkness? To remove this delusion He says -- 'Of lights' (jyotisham). Of lights like the sun etc. and also of the intellect etc., That Knowable is the Light; because they possess luminosity ignited by the Light of Self-Consciousness. From Srutis and Smritis like 'By whose splendor the sun burns, ignited', 'There the sun shines not, nor moon and stars, these lightnings shine not, how then this fire? Following Him shining alone, all shines; by His light all this shines', 'That light which is in the sun illuminating the whole world, which is in the moon, and which is in the fire, know that light to be Mine', etc. Even though the Knowable is of the nature of Light, He prevents the delusion of it being touched by darkness.

It is said to be 'Beyond darkness', i.e., untouched by ignorance. Meaning it is declared by Srutis like 'Of the color of the sun, beyond darkness'.

Moreover, 'Is known by this' -- thus 'Knowledge' (jnanam) is humility etc. The 'Knowable' (jneyam) stated in 'I shall declare that which is to be known' etc., when existing as 'Known' (jnatam) is the fruit of knowledge, thus it is called 'Reachable by knowledge' (jnanagamyam). But while being known, it is 'Knowable' (jneyam). Therefore, there is no repetition between the words 'Knowable' and 'Reachable by knowledge'.

'Knowledge, Knowable, and Reachable by knowledge' -- this triad is 'Situated' (vishthitam), i.e., situated specifically, in the 'heart', i.e., intellect, of the entire group of living beings. The reading 'Dhishthitam', however, is an incorrect reading because it is disregarded by the Acharyas (Shankara). This 'situated in the heart' is said by the Lord after the discourse on the Knowable, to manifest knowledge etc. for Arjuna who might be dejected thinking knowledge etc. are difficult to accomplish, or for his consolation. Because they are experienced in the intellect alone.

(Objection): Well, why did the Acharyas not explain it as: 'That very Knowledge of the nature of consciousness manifested in the mental modification is the Knowable in the form of objects like color etc., situated in the heart/intellect of all living beings; though situated everywhere generally, situated there specifically as the manifested Jiva and as the Inner Controller'? (Answer): If asked, understand that it is because their stated meaning is easy, has an excess of natural flow, and the (other) meaning is included in 'Outside and inside beings' etc. And the mode of inclusion should be understood in this way: 'Outside' elements means external forms like color etc.; 'Inside' elements means situated in the heart as the manifested Jiva and as the Inner Controller; 'Light of lights also' means the illuminator of intellect etc. in the form of consciousness etc. manifested by the function.

Thus having stated the accidental definition of the Knowable, He states the essential definition -- 'Of lights'. 'Of lights' -- of external lights like sun etc. and internal lights like intellect etc. which illuminate others -- that Knowable Brahman is the 'Light', the Illuminator. Because it is reasonable that the Light of Consciousness illuminates inert lights. And so the Srutis: 'By whose splendor the sun burns, ignited', 'By His light all this shines', etc. And He will say 'The light situated in the sun' etc.

It is said to be 'Beyond' 'darkness', i.e., ignorance which is the cause of swallowing and birthing beings, meaning far away.

(Objection): Well, just as it is well known in astronomy that the solar light, which is of the same class, is the illuminator of lunar light; similarly, there might be some supernatural light of the same class which is the illuminator of lights like sun etc.? Doubting this, He says -- 'Knowledge'. The Light which has a body of mere consciousness only, and is not physical, That alone is the 'Knowable' object; being covered, it is most desired to be attained by knowledge.

From where then is that knowledge? To this He says -- 'Reachable by knowledge'. Because it is 'gamyam', i.e., attainable, by that 'knowledge', i.e., the means of knowledge like humility etc.

Is it then attainable separated by space like another village or separated by time like another state of childhood or youth? To this He says -- 'Situated in the heart of all'. Meaning being indeed one's own Self, It shines properly for those with inner vision.

Thus, the principle of the Field has been stated briefly by 'Great elements, egoism' (Gita 13.5) etc. ending with 'aggregate, consciousness, firmness' (Gita 13.6).

The means of knowledge of the Self-principle to be known has been stated by 'Humility' (Gita 13.7) etc. ending with 'vision of the object of knowledge of Truth' (Gita 13.11).

And the truth of the Knowable Knower of the Field has been stated briefly by 'Beginningless Supreme' (Gita 13.12) etc. ending with 'situated in the heart of all' (Gita 13.17).

'My devotee', knowing this truth of the Field, the truth of the means of attainment of the nature of the Self distinct from the Field, and the truth of the Knower of the Field, 'becomes fit for My state'. 'My state' means nature, i.e., non-transmigratory state; he becomes fit for the attainment of the non-transmigratory state, this is the meaning.

Now, the beginninglessness of the connection between Prakriti and Purusha who are of extremely distinct natures, the difference in effect of the two connected, and the cause of connection are stated --

Moreover -- 'Of lights'. Of lights like moon, sun, etc. also, That is the 'Light', the Illuminator; therefore from Sruti like 'By whose splendor the sun burns, ignited', 'There the sun shines not, nor moon and stars, these lightnings shine not, how then this fire? Following Him shining alone, all shines; by His light all this shines', etc.

Therefore indeed It is said to be 'Beyond darkness', i.e., ignorance, untouched by it. From Sruti 'Of the color of the sun, beyond darkness' etc.

'And Knowledge' -- That alone manifested in the mental modification is Knowledge; That alone in the form of forms etc. is 'Knowable'; and 'Reachable by knowledge' -- meaning attainable by the means of knowledge stated before having characteristics like 'Humility, Unpretentiousness', etc.

He qualifies 'Reachable by knowledge'. 'Situated in the heart of every' living being merely -- specifically situated as the Controller in an un-deviating nature. In the reading 'Dhishthitam', the meaning is situated having presided over.

(Objection): Well, how can the nature of the Self, which is of the form of mere self-illumination, be the illuminator of gems etc.? To this he says -- "Of lamps etc. also". Just as for lamps etc., the status of being illuminator is through the light connected with the object, not by their own nature directly; similarly here too, the status of being illuminator is by the attribute named 'Knowledge' which stands in the place of light, this is the sense.

"Of other illuminators also" is the meaning of the word 'api' (also). The idea is that this applies to the individual Self which is the locus of knowledge illuminating them, just as it applies to pots etc. which are objects to be illuminated.

By the word "contact of object and sense" here, the contact falling within the aggregate of causes is intended, or the light rooted in that is indicated; because dense darkness does not oppose the contact of senses like a wall etc. does; otherwise, for a person situated in dense darkness, there would be the contingency of non-illumination of objects situated in light separated by dense darkness, like objects separated by a wall. By this, it is indicated that lamps etc., being restricted only to visual objects, do not possess all-pervading illuminatorship like knowledge. "By that much only" -- meaning not by being the direct generator of light also.

Because of proximity to 'light' and abundance of common usage, to remove the idea that the word 'Tamas' here refers to darkness, he says -- "The word Tamas". Since there is no purpose in stating the transcendence over darkness which is established by the a fortiori argument (kaimutya) due to being the illuminator of even lights, and since transcendence over Prakriti must necessarily be stated, and because of the abundance of usage in Sruti and Smriti of the word 'Tamas' referring to Primordial Nature in "Whose body is Tamas" [Bri. U. 3.7.13], "Darkness was there, hidden by darkness in the beginning was the sign" [Rig. 8.7.17.3], "When there was Tamas" [Sve. U. 4.18], "Tamas merges in the Supreme Deity" [Subalo. 2], "This was in the state of Tamas" [Manu 1.5] etc., this is the sense.

'Param' means other. Or being the principal as the enjoyer. For earlier also, those two natures (Prakritis) were divided as higher and lower. 'It is said' -- in "Attributeless, beyond Prakriti" etc., this is to be supplied.

By this, distinctness from the inert is intended, with this intention he says -- "Therefore". The purport of the word 'Knowable' is in the possibility of considering the difference in properties as before, otherwise there would be repetition, with this intention he says "Knowable because of having the sole form of Knowledge".

In 'Reachable by knowledge', since there is no purpose in stating merely being the object of general knowledge, and due to repetition with 'Knowable', and because the word 'Gamya' is well-known as a synonym for 'attainable' (prapya), he states what is intended consistent with the context -- "By Humility etc.". Like in "This is Knowledge" [13.12], here too he manifests the instrumental derivation -- "By the stated means of knowledge".

"Of humans etc." -- of the body, this is to be supplied. Existing in the form of enjoyer etc. is existing specifically. Or, existing by essential nature in the heart, but by its attribute of knowledge in other limbs, this is the distinction. Since the primary meaning of the word 'sthiti' (location) is not possible here, it is stated to refer to mere proximity. Like "This same rice is in everyone's house", the instruction of location in everyone's heart is with the intention of unity of species (jati).

ब्रह्म ही वह एक चैतन्यस्वरूप प्रकाश है? जिसके द्वारा सभी बौद्धिक ज्ञान अन्तर्प्रज्ञा और अनुभव प्रकाशित होते हैं। उसके कारण ही हमें अपने विविध ज्ञानों तथा अनुभवों का बोध या भान होता है? इसलिए उसकी तुलना प्रकाश या ज्योति से की जाती है। केवल हमारे नेत्र के समक्ष होने से ही बाह्य वस्तुओं का हमें दर्शन नहीं हो सकता वरन् किसी बाह्य प्रकाश से उनका प्रकाशित होना भी आवश्यक होता है। इस लौकिक अनुभव को दृष्टान्त स्वरूप मानें? तो यह भी स्वीकार करना होगा कि हमारी आन्तरिक भावनाओं और विचारों को भी प्रकाशित करने वाला कोई अन्तर्प्रकाश होना चाहिए? अन्यथा इन वृत्तियों का हमें बोध ही नहीं हो सकता था। अन्तकरण की वृत्तिय्ाों के इस प्रकाशक को ही स्वयं प्रकाश आत्मा? या आत्मज्योति कहा जाता है। इस चैतन्य को प्रकाश या ज्योति कहना आध्यात्मिक शास्त्र की परम्परा है।वेदान्त अध्ययन के प्रारम्भिक काल में? शास्त्रीय भाषा से अनभिज्ञ होने के कारण? जिज्ञासु साधकगण प्रकाश शब्द से लौकिक प्रकाश ही समझते हैं। परन्तु यह धारणा यथार्थ नहीं है? क्योंकि लौकिक प्रकाश तो दृश्यवर्ग में आता है? जबकि आत्मा तो सर्वद्रष्टा है। अत? दृश्यप्रकाश आत्मा नहीं हो सकता और न आत्मा इस प्रकाश के समान हो सकता है। इसलिए? यह आवश्यक हो जाता है कि गुरु? इस आत्मप्रकाश या आत्मज्योति जैसे शब्दों का वास्तविक तात्पर्य स्पष्ट करें।ज्योतियों की ज्योति द्रष्टा को लक्षित करने के लिए सर्वप्रथम सम्पूर्ण दृश्यवर्ग का निषेध करना होगा? अर्थात् वे आत्मा नहीं हैं? यह सिद्ध करना होगा। प्रकाश के जो स्रोत सूर्य? चन्द्रमा? तारागण? विद्युत् और अग्नि हमें ज्ञात हैं? उनमें किसी में भी आत्मा को प्रकाशित करने की सार्मथ्य नहीं है। उसके समक्ष ये सब निष्प्रभ हो जाते हैं। इसलिए भगवान् श्रीकृष्ण उस आत्मा को ज्योतियों की ज्योति कहते हैं? जो सभी लौकिक दृश्य ज्योतियों को भी प्रकाशित करती है स्वयं प्रकाश कहे जाने वाले इस सूर्य का हमें भान तक नहीं होता? यदि चैतन्यतत्त्व इसे प्रकाशित न कर रहा होता। संसार के सुख और दुख से हम केवल तभी प्रभावित होते हैं जब हमें उनका भान होता है। और यह भान केवल चैतन्य के प्रकाश से ही सम्भव है। इसलिए? चैतन्य को सम्पूर्ण दृश्य वर्ग का प्रकाशक कहा गया है।वह अन्धकार के परे है इतना अधिक स्पष्ट करने पर भी? लौकिक प्रकाश के ज्ञान का संस्कार शिष्य की बुद्धि में अत्यन्त दृढ़ होने के कारण वह फिर उसे प्रकाश की सापेक्ष धारणा के रूप में ही ग्रहण करता है। हम बाह्य प्रकाश को अन्धकार के विरोधी के रूप में ही जानते और समझते हैं। सूर्य के लिए प्रकाश शब्द का कोई अर्थ नहीं है? क्योंकि सूर्य को अन्धकार ज्ञात ही नहीं है अत? आत्मा के पारमार्थिक चैतन्यस्वरूप को दर्शाने के लिए यहाँ कहा गया है कि वह अन्धकार की कल्पना के भी परे है।यह चैतन्य का प्रकाश ऐसा सूक्ष्म है कि वह प्रकाश और अन्धकार दोनों को ही प्रकाशित करता है। उसका किसी से कोई विरोध नहीं है। भगवान् के इस कथन का एक अर्थ यह भी हो सकता है कि आत्मा वह प्रकाश है? जो हमारे अन्तकरण की ज्ञान (प्रकाश) और अज्ञान (अन्धकार) इन दोनों ही वृत्तियों का प्रकाशक है परन्तु वह स्वयं इन दोनों से ही असंस्पृष्ट रहता है।इस श्लोक की दूसरी पंक्ति में तीन शब्दों ज्ञान? ज्ञेय और ज्ञानगम्य के द्वारा इस आत्मा या ब्रह्म का ही निर्देश किया गया है। वह ब्रह्म ज्ञान अर्थात् चैतन्यस्वरूप है ब्रह्म ही जानने योग्य ज्ञेय वस्तु है? क्योंकि उसके ज्ञान से ही संसार निवृत्ति हो सकती है। यह ब्रह्म ज्ञानगम्य है अर्थात् अमानित्वादि गुणों से सम्पन्न शुद्ध अन्तकरण के द्वारा अनुभव गम्य है।वह सबके हृदय में स्थित है यदि कोई ऐसा अनन्तस्वरूप चैतन्य तत्त्व है? जो सर्वाभासक है और जिसके बिना जीवन का कोई अस्तित्व ही नहीं है? तो निश्चित ही वह जानने योग्य है। उसे प्राप्त करना ही हमारे जीवन का लक्ष्य हो सकता है। उसका अन्वेषण कहाँ करें कौनसी तीर्थयात्रा पर हमें जाना होगा क्या हम ऐसी साहसिक यात्रा के सक्षम हैं सामान्यत? लोग ऐसे ही प्रश्न पूछते हैं? जिससे यह ज्ञात होता है कि वे आत्मा को अपने से भिन्न कोई वस्तु समझते हैं? जिसकी प्राप्ति किसी देशान्तर या कालान्तर में होने की उनकी धारणा होती है। ऐसी समस्त विपरीत धारणाओं की निवृत्ति के लिए यहाँ स्पष्ट और साहसिक घोषणा की गयी है कि वह अनन्त परमात्मा सबके हृदय में ही स्थित है।दार्शनिक दृष्टि से? हृदय शब्द का अर्थ शुद्ध मन से होता है? जो समस्त आदर्श और पवित्र भावनाओं का उदय स्थान माना जाता है। आन्तरिक शुद्धि के इस वातावरण में? जब बुद्धि उस पारमार्थिक आत्मतत्त्व का ध्यान करती है? जो सर्वातीत होते हुए सर्वव्यापक भी है? तब वह स्वयं ही आत्मस्वरूप बन जाती है। यही आत्मानुभूति है। इसीलिए? हृदय को आत्मा का निवास स्थान माना गया है। स्वहृदय में स्थित आत्मा का अनुभव ही अनन्त ब्रह्म का अनुभव है? क्योंकि आत्मा ही ब्रह्म है।इस प्रकरण का उपसंहार करते हुए भगवान् कहते हैं

By this knowledge, that which is to be known is stated -- beginning with 'The Knowable' etc. ending with 'situated' (verse 17).

By adjectives like 'Beginningless Supreme Brahman' etc., He states the non-separateness from the consciousness mentioned in all doctrines, which favors the suggestion of the nature of Brahman.

And these adjectives have been explained before indeed, so what is the use of fruitless repetition?

(Objection): Well, if It is not perceived even though existing everywhere, then It must be inert? (Answer): It would not be; for although It is self-luminous, it is reasonable that It is not grasped by senses etc. due to being devoid of form etc., thus He says -- 'Of lights also'. That Knowable Brahman is the Light, the Illuminator, of lights -- of illuminators like sun etc. and intellect etc., external and internal also; because it is reasonable that the Light of Consciousness is the illuminator of inert light. And from Srutis like "By whose splendor the sun burns, ignited", "By His light all this shines" etc. And He will say "The light situated in the sun" etc.

"Even if It lacks inertness Itself, It might be connected with the inert?" -- Denying this He says -- 'From darkness'. 'Beyond' 'darkness', i.e., the inert class; that Brahman is Ultimate (Paramarthika), untouched by Ignorance and its effects which are not ultimate; because the connection between the Real and the Unreal is impossible. 'It is said' -- by Srutis like "Higher than the high Imperishable" and by expounders of Brahman. That is said: "Of the unattached with the attached, of the immutable with the mutable, the connection of the Self with the non-Self is not reasonable as being real." And from the Sruti "Sun-colored, beyond darkness". "Sun-colored" means independent of another light in Its own shining. Illuminator of all, this is the meaning.

Since That is self-luminous and untouched by the inert, therefore "That is Knowledge" (Taj-jnanam), of the nature of Consciousness manifested in the mental modification generated by valid means; therefore "That alone is the Knowable", fit to be known because of being unknown; because the inert, due to lack of being unknown (it is established by ignorance/or always known as object), is not fit to be known (as a goal).

How then is It not known by all? To this He says -- 'Reachable by Knowledge'. Reachable, i.e., attainable, by the group of means mentioned before starting with Humility etc. ending with Vision of the object of knowledge of Truth, which is denoted by the word 'Knowledge' because of being the cause of knowledge; but not without that, this is the meaning.

(Objection): Well, if reachable by means, is It then separated by another place? He says No -- 'In the heart'. Situated in the heart of all; situated in the heart, i.e., intellect, of the entire group of living beings; though situated everywhere generally, situated there specifically as the manifested Jiva and as the Inner Controller, like solar light in a mirror or sun-stone etc.; unseparated indeed in reality, as if separated by delusion; It is as if attained by the cessation of Ignorance which is the cause of all delusion, this is the meaning.

Moreover -- 'Of lights'. That very Light is the illuminator of lights -- of sun, moon, etc., and of other shining things also -- this is the meaning. Here the sense is: by the Sruti "The sun does not shine there" [Kath. 5.15; Sve. U. 6.14; Mund. 2.2.10] etc., their non-shining there is stated; and thus its (lights') manifestation would be futile, (so) for that purpose, by His illuminating them He causes luster etc. there, this is the meaning. Otherwise, He would not be the illuminator of all elsewhere either. (Objection): Then He would be of the nature of supreme darkness since everything is to be illuminated (by Him)?

To this He says -- 'Beyond darkness'. Beyond 'Tamas' -- even beyond supreme darkness -- meaning above or superior, it is said, i.e., heard. Therefore indeed the Sruti also says -- "In the beginning was the Sign hidden by darkness" [Rig. 8.7.17.3].

(Objection): Well, in the state of self-luminosity, when He Himself consists of various forms, how is there no knowledge of Him for all? To this He says -- 'Knowledge'. And He alone consists of the manifestation of knowledge and mental modification. Therefore, where there is the will to make known, there alone He manifests in that form, this is the meaning. Similarly 'Knowable' -- manifested as the Knowable form, this is the meaning.

Still, He is indeed of the nature of the abode of the Supreme Person, He says -- 'Reachable by knowledge'. In knowledge, by knowledge -- in the previously stated form -- reachable, attainable; by that, His nature as the Imperishable (Akshara) is made known. (Objection): Well, earlier it was said that He is reachable by all due to being of the form of knowledge, then how is He 'Reachable by knowledge'? He says -- 'In the heart'. 'Dhishthitam' in the heart of all -- of every living being -- meaning situated. Situated as the impeller of all; thereby, where there is such will, there He manifests as knowledge; where there is no will to make known, there He exists as the coverer, this is the sense.

'Of lights' -- of sun etc. also, That Knowable is the Light. For indeed, ignited by the Light of Self-Consciousness, the lights like sun etc. shine; from Srutis like "By whom the sun burns, ignited by splendor", "By His light all this shines specially" (Sve. U. 6.14), and from Smriti here itself -- "The light residing in the sun" etc. It is said to be 'Beyond' 'darkness', i.e., ignorance, untouched (by it).

To uplift one who has attained dejection due to the idea that knowledge etc. are difficult to accomplish, He says -- 'Knowledge', humility etc.; 'Knowable', stated by "That which is to be known" (13.12) etc.; 'Reachable by knowledge' -- the Knowable itself, when known, is the fruit of knowledge, hence called 'Reachable by knowledge'; but being known, it is 'Knowable'. That, this triad also, is 'Situated' -- specifically located -- in the 'heart', i.e., the intellect, of the entire group of living beings. For there alone the three are perceived.

To conclude the stated meaning, this verse is begun --

'Of lights' etc. It is the root 'Light', the spiritual illuminator, of illuminators and of sentient beings. Therefore indeed it is said -- "The principle of the Jiva, the pure gem, on his neck" [Bhag. 3.38.28].

'Beyond' 'darkness' -- Nature (Prakriti); "Darkness was there, hidden by darkness in the beginning was the sign" [Rig. 8.7.17.3] -- thus it is said in Sruti also.

And That is the status of the Inner Controller, He says -- "Situated in the heart of all", this is clear.

"Is known by this", thus 'Knowledge' is Consciousness, or the means of knowledge in the form of humility etc. But That is the 'Knowable', and That is 'Reachable by knowledge', 'Situated in the heart of all'.

ज्योतिषाम् of lights? अपि even? तत् That? ज्योतिः Light? तमसः from darkness? परम् beyond? उच्यते is said (to be)? ज्ञानम् knowledge? ज्ञेयम् that which is to be known? ज्ञानगम्यम् attainable by knowledge? हृदि in the heart? सर्वस्य of all? विष्ठितम् seated.Commentary The Supreme Self illumines the intellect? the mind? the sun? moon? stars? fire and lightning. It is selfluminous? The sun does not shine there? nor do the moon and the stars? nor do these lightnings shine and much less this fire. When It shines? everything shines after It all these shine by Its Light. (Kathopanishad 5.15 also Svetasvataropanishad 6.14)Knowledge Such as humility. (Cf.XIII.7to11)The knowable As described in verses 12 to 7.The goal of knowledge? i.e.? capable of being understood by wisdom.These three are installed in the heart (Buddhi) of every living being. Though the light of the sun shines in all objects? yet the suns light shines more brilliantly in all bright and clean objects such as a mirror. Even so? though Brahman is present in all objects? the intellect shines with special effulgence received from Brahman. (Cf.X.20XIII.3XVIII.61)

Tat, that Knowable; is the jyotih, Light; api, even; jyotisam, of the lights-of the sun etc. For the lights like the sun etc. shine because they are enkindled by the light of consciousness of the Self, as is known from Upanisadic texts like, 'Illumined by whose light the sun shines' (Tai. Br. 3.12.9.7), 'By Its light all this shines variously' (Sv. 6.14), and from the Smrti also, as here (in the Gita) itself: 'That light in the sun৷৷.' (15.12), etc.
It is ucyate, spoken of as; param, beyond, untouched by; tamasah, darkness; ignorance. For cheering up anyone who may become disheartened by thinking that Knowledge etc. is difficult to attain, the Lord says: It is jnanam, Knowledge-humility etc. (verse 7, etc.); jneyam, the Knowable, which has been spoken of in, 'I shall speak of that which is to be known' (12); and jnana-gamyam, the Known. The Knowable itself is referred to as jnanagamyam, when after being known, It becomes the result of Knowledge. But when It is an object to be known, It is called jneyam. All these three which are such, visthitam, specially exist; hrdi, in the hearts, in the intellects; sarvasya, of all, of all creatures.
For these three are, indeed, perceived there.

This verse is begun for concluding the topic under discussion:

This (self) alone is the 'light' which illuminates things like the sun, a lamp, a gem etc. It is knowledge alone in the form of the effulgence of the self which illuminates a lamp, the sun etc. But a lamp etc., dispel the darkness that intervenes between the sense of sight and its subject. Their illuminating power is limited to this extent. This is said to be beyond Tamas (darkness). The term Tamas denotes Prakrti in its subtle state. The meaning is that the self transcends Prakrti. Therefore, It is to be comprehended as knowledge, i.e., to be understood as of the form of knowledge. It is attainable by means of knowledge - such as modesty etc., already described. It is present in the heart of all, i.e., It is specially settled, or present in the heart of all beings like men etc.