Bhagavad Gita - Chapter 5 - Shloka (Verse) 16

व्याख्या--'ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः'--पीछेके श्लोकमें कही बातसे विलक्षण बात बतानेके लिये यहाँ 'तु'पदका प्रयोग किया गया है।पीछेके श्लोकमें जिसको 'अज्ञानेन' पदसे कहा था, उसको ही यहाँ 'तत् अज्ञानम्' पदसे कहा गया है।अपनी सत्ताको और शरीरको अलग-अलग मानना 'ज्ञान' है और एक मानना 'अज्ञान' है।उत्पत्ति-विनाशशील संसारके किसी अंशमें तो हमने अपनेको रख लिया अर्थात् मैं-पन (अहंता) कर लिया और किसी अंशको अपनेमें रख लिया अर्थात् मेरापन (ममता) कर लिया। अपनी सत्ताका तो निरन्तर अनुभव होता है और मैं-मेरापन बदलता हुआ प्रत्यक्ष दीखता है; जैसे--पहले मैं बालक था और खिलौने आदि मेरे थे, अब मैं युवा या वृद्ध हूँ और स्त्री, पुत्र, धन, मकान आदि मेरे हैं। इस प्रकार मैं-मेरेपनके परिवर्तनका ज्ञान हमें है, पर अपनी सत्ताके परिवर्तनका ज्ञान हमें नहीं है--यह ज्ञान अर्थात् विवेक है।मैं-मेरेपनको जडके साथ न मिलाकर साधक अपने-विवेकको महत्त्व दे कि मैं-मेरापन जिससे मिलाता हूँ, वह सब बदलता है; परन्तु मैं-मेरा कहलानेवाला मैं (मेरी सत्ता) वही रहता हूँ। जडका बदलना और अभाव तो समझमें आता है, पर स्वयंका बदलना और अभाव किसीकी समझमें नहीं आता; क्योंकि स्वयंमें किञ्चित् भी परिवर्तन और अभाव कभी होता ही नहीं--इस विवेकके द्वारा मैं-मेरेपनका त्याग कर दे कि शरीर 'मैं' नहीं और बदलनेवाली वस्तु 'मेरी' नहीं। यही विवेकके द्वारा अज्ञानका नाश करना है। परिवर्तनशीलके साथ अपरिवर्तनशीलका सम्बन्ध अज्ञानसे अर्थात् विवेकको महत्त्व न देनेसे है। जिसने विवेकको जाग्रत् करके परिवर्तनशील मैं-मेरेपनके सम्बन्धका विच्छेद कर दिया है, उसका वह विवेक सच्चिदानन्दघन परमात्माको प्रकाशित कर देता है अर्थात् अनुभव करा देता है।'तेषामादित्यव़ज्ज्ञानं प्रकाशयति तत्परम्' विवेकके सर्वथा जाग्रत् होनेपर परिवर्तनशीलकी निवृत्ति हो जाती है। परिवर्तनशीलकी निवृत्ति होनेपर अपने स्वरूपका स्वच्छ बोध हो जाता है जिसके होते ही सर्वत्र परिपूर्ण परमात्मतत्त्व प्रकाशित हो जाता है अर्थात् उसके साथ अभिन्नताका अनुभव हो जाता है।यहाँ 'परम' पद परमात्मतत्त्वके लिये प्रयुक्त हुआ है। दूसरे अध्यायके उनसठवें श्लोकमें तथा तेरहवें अध्यायके चौंतीसवें श्लोकमें भी परमात्मतत्त्वके लिये 'परम' पद आया है।'प्रकाशयति' पदका तात्पर्य है कि सूर्यका उदय होनेपर नयी वस्तुका निर्माण नहीं होता, प्रत्युत अन्धकारसे ढके जानेके कारण जो वस्तु दिखायी नहीं दे रही थी, वह दीखने लग जाती है। इसी प्रकार परमात्मतत्त्व स्वतःसिद्ध है, पर अज्ञानके कारण उसका अनुभव नहीं हो रहा था। विवेकके द्वारा अज्ञान मिटते ही उस स्वतःसिद्ध परमात्मतत्त्वका अनुभव होने लग जाता है।

जिन जीवोंके अन्तःकरणका वह अज्ञान जिस अज्ञानसे आच्छादित हुए जीव मोहित होते हैं आत्मविषयक विवेकज्ञानद्वारा नष्ट हो जाता है उनका वह ज्ञान सूर्यकी भाँति उस परम परमार्थतत्त्वको प्रकाशित कर देता है। अर्थात् जैसे सूर्य समस्त रूपमात्रको प्रकाशित कर देता है वैसे ही उनका ज्ञान समस्त ज्ञेय वस्तुको प्रकाशित कर देता है।

Then, since everyone's knowledge is veiled by beginningless ignorance and consequently there is no absence of delusion, how can there be cessation of samsara? To this, He answers

with "by knowledge" (jñānena). "All" (sarvam) denotes completeness. "Supreme" (tatparam) is an adjective for the object to be known itself. He explains that as the "Supreme Reality" (paramārthatattva).

Then, since everyone's knowledge is covered by beginningless ignorance which is positive in nature (bhāvarūpa), and consequently there is no cessation of delusion, how can there be cessation of samsara? To this, He says "by knowledge" (jñānena).

However, by that discriminative knowledge (vivekajñāna)—taught by the Guru, in accordance with the scriptures, and having one's own supreme nature as its object—when that ignorance (which covers the knowledge of the existence of the non-difference of the Supreme Self, signifying "I am Brahman free from agency etc.") of those seekers is destroyed, then (that knowledge acts) like the sun. Just as the sun, by removing the darkness that obstructs the perception of objects like pots which (already) exist (but are not seen), reveals them; similarly, the knowledge taught by the Guru, through the intensity of contemplation (bhāvanā), removes the ignorance acting as a covering to perception and reveals that Supreme (param) Reality (paramārthatattva) famous in the Srutis, Smritis, Itihasas, Puranas, etc., meaning it directly manifests "I am the infinite Brahman of the nature of Existence-Consciousness-Bliss" (saccidānanda).

Knowledge alone is the destroyer of ignorance; thus He states "by knowledge" (jñānena).

The initial knowledge is indirect (parokṣa).

When that ignorance of theirs, which covers the Self, is destroyed by the knowledge born of valid proofs (pramāṇa) realizing "I am Brahman," then for them, that knowledge acts as an agent like the sun; just as the sun illuminates the entire visible world, in the same way, it illuminates the Supreme (param), the Highest Reality (paramārthavastu).

The purport is that knowledge should be sought for the cessation of the suffering born of ignorance.

Among all selves thus present, for those selves whose covering of ignorance—which consists of ignorance in the form of doubt caused by endless karma active since beginningless time—has been destroyed by knowledge that is characterized as aforementioned, born from instruction on the true nature of the self, having the self as its object, and being surpassingly pure due to the excellence added by daily practice; for them, that natural, supreme knowledge, which is immeasurable and uncontracted, illuminates everything as it really is, like the sun.

The use of "of them" (teṣām), indicating a plurality of those whose ignorance has been destroyed, states the plurality of the essential nature of the self more clearly here, which was understood at the commencement in "Never was I not at any time, nor you, nor these..." (Gita 2.12). And this plurality is not caused by limiting adjuncts (upādhis), because for those whose ignorance is destroyed, there is an absence of even a trace of limiting adjuncts.

By the distinct mention "knowledge of them like the sun," the fact that knowledge is an attribute connected to the essential nature is stated; and by the example of the sun, the relative position of the knower and knowledge is shown to be like that of the possessor of light and the light.

For this very reason, the contraction of knowledge by karma in the state of samsara, and its expansion in the state of liberation (moksha), is justified.

The knowers constitute those who are not deluded; thus He states with "by knowledge" (jñānena).

For those whose knowledge that perceives inequality (duality) has been destroyed by the knowledge of the Self, i.e., the Lord, that knowledge (of theirs), having destroyed their ignorance, illuminates that Supreme, perfect nature of Ishvara (God).

Just as the sun, having dispelled darkness, illuminates the entire collection of objects, so does that (knowledge).

Thus, the specific modes of "contemplation of non-doership" stated in the third chapter have been established; now, with the intention that the purification of the "specific knowledge" stated in the fourth chapter is being done, he says "sarvam" (all), etc.

Or, the meaning is that after describing the mode of contemplating non-doership at its proper time, this is the occasion for describing the nature of knowledge. Or, it refers to that time of fruition (ripening) which was pointed out by Himself in "Know that by prostration..." (4.34) saying "they will instruct you." "In those thus present" (evam vartamāneṣu) means even while they are deluded; or it refers to those established in Karma Yoga.

If knowledge is covered by ignorance, how can that (ignorance) be destroyed by knowledge? To cut off this doubt, showing the distinctiveness of the knowledge indicated by the word 'tu' (but), he (Ramanuja) speaks from "characterized as mentioned" (uktalakṣaṇena) up to "extremely pure" (niratiśayapavitreṇa). The syntactical connection is with "knowledge of the self" (ātmono jñānena). Regarding "having the self as object" (ātmaviṣayeṇa)—the idea is that the genitive case "of the self" here does not intend merely a general relationship, nor is the agent-status suitable as the object here.

He explains the nature referred to by the word 'that' (tat) as "covering of knowledge." To indicate the extreme depth of the nature of ignorance, and to demonstrate the capacity of the sun of extremely pure knowledge to completely fill its belly with (devour) the darkness of total ignorance, "beginningless time" (anādikāla) etc., is stated. The meaning of the word 'that' (tat) in the second half of the verse is "natural" (svābhāvikam). Due to the force of the grammatical equation (apposition), "supreme" (param) is an adjective of knowledge. He states its meaning as "immeasurable and uncontracted." The "supremacy" of knowledge is indeed its having unlimited objects, and the cause for that is the absence of contraction; this is the intention.

"All" (sarvam) is the object implied by the meaning of the verb "illuminates." The idea is that upon the cessation of ignorance, the fact that knowledge comprehends everything is scripturally established. What is established by the force of the example "like the sun" (ādityavat), he explains as "as it really is" (yathāvasthitam). By this, the interpretation that supplies a noun like "state/abode" (padam) for the word "supreme" (param) [as done by others implying 'supreme abode'] is rejected. And the intent of others explaining it as "Supreme Reality" (paramārthatattva) is also refuted.

The contradiction of the Advaita doctrine with the commencement (of the teaching) was already stated based on the force of the mention of difference; and here in the middle too, that same real difference is clearly taught, thus he shows that it (difference) is the subject of the purport by the word "of them" (teṣām). Regarding "of those whose ignorance is destroyed"—the idea is that it is not possible to call this plurality illusory or established by limiting adjuncts (upādhis).

Translating the views of Bhaskara and Shankara, who argue for difference created by real and false limiting adjuncts respectively, he refutes them with "and not this" (na ca idam), etc. Against Shankara, the reasoning is: upon the destruction of the material cause called 'ignorance' which is false, the limiting adjunct like the internal organ (antaḥkaraṇa) which is made of that (ignorance) and is also false, must also cease. Against the other (Bhaskara), the meaning is: upon the destruction of karma etc., denoted by the word ignorance, the limiting adjuncts like the body and internal organ which are caused by that must cease.

In the context of refuting Shankara's view, to refute his doctrine of the self being "knowledge-only" (pure consciousness without attributes), he (Ramanuja) shows that "knowership" is established here even in the pure state (liberation) with "of them" (teṣām). The genitive case signifying relationship contains within it a distinction (vyatireka), hence it is said "because of the distinct mention." Since knowledge is mentioned as a property (dharma) of the selves whose limiting adjuncts are destroyed, the fact that knowledge is an attribute of the essential nature is established, and thus the doctrine of adventitious consciousness (Nyaya-Vaisheshika) is also refuted.

The word 'Sun' (āditya) here refers to the 'light' of the sun, because the sun illuminates only through its light; and for Dharmabhuta Jnana (attributive knowledge), that alone is fit to be the example. "Just as moonlight is not created by washing the dirt from a gem, so knowledge of the self is not created by the removal of defects" (Vishnu Dharma 10.4.5)—due to such similarities, having this in mind, he states the resultant meaning with "by the example of the sun." "Then" (tataḥ)—what of the subject at hand? To this, he says "for this very reason" (tata eva). Just as contraction of light is seen in the presence of a covering, and expansion again upon its removal, so it is for knowledge; this is the idea.

Or, it means the knowledge of those situated like the sun is equal to light. That light is a specific substance of tejas (fire/brilliance) inseparably established from the lamp or sun, and that knowledge, though an attribute of the self, is also a substance (dravya) and possesses contraction and expansion, has been elaborated in the Śārīraka Bhāṣya (Sri Bhashya). Thus, by explaining it as a substance comparable to light, the context of it being covered etc., is logical; this is what he says with "for this very reason."

शोक और मोह से ग्रस्त जीवों के लिए शुद्ध आत्मस्वरूप अविद्या से आवृत रहता है अर्थात् उन्हें आत्मा का उसके शुद्ध स्वरूप में अनुभव नहीं होता। ज्ञानी पुरुष के लिए अज्ञानावरण पूर्णतया निवृत्त हो जाता है। कितने ही दीर्घ काल से किसी स्थान पर स्थित अंधकार प्रकाश के आने पर तत्काल ही दूर हो जाता है न कि धीरेधीरे किसी विशेष क्रम से। इसी प्रकार से आत्मज्ञान का उदय होते ही अनादि अविद्या उसी क्षण निवृत्त हो जाती है। अविद्या से उत्पन्न होता है अहंकार जिसका अस्तित्व शरीर मन और बुद्धि के साथ हुए तादात्म्य के कारण बना रहता है। अज्ञान के नष्ट हो जाने पर अहंकार भी नष्ट हो जाता है।द्वैतवादियों को वेदान्त के इस सिद्धांत को समझने में कठिनाई होती है। वस्तुओं को जानने के लिए हमारे पास उपलब्ध साधन हैं इन्द्रियां मन और बुद्धि। अहंकार इनके माध्यम से देखता अनुभव करता और विचार करता है। द्वैतवादी यह समझने में असमर्थ हैं कि अहंकार इन्द्रियां मन और बुद्धि के अभाव में आत्मज्ञान कैसे सम्भव है। एक बुद्धिमान् विचारक में यह शंका आना स्वाभाविक है। इसका अनुमान लगाकर श्रीकृष्ण यह बताते है कि अहंकार नष्ट होने पर आत्मज्ञान स्वत हो जाता है।विचाररत बुद्धि को यह बात सरलता से नहीं समझायी जा सकती। इसलिए दूसरी पंक्ति में प्रभु एक दृष्टान्त देते हैं आदित्यवत्। हम सबका सामान्य अनुभव है कि प्रावृट् ऋतु में कई दिनों तक सूर्य नहीं दिखाई देता और हम जल्दी में कह देते हैं कि सूर्य बादलों से ढक गया है।इस वाक्य के अर्थ पर विचार करने से यह स्पष्ट हो जाता है कि सूर्य बादल के छोटे से टुकड़े से ढक नहीं सकता। इस विश्व के मध्य में जहाँ सूर्य अकेला अपने सम्पूर्ण वैभव के साथ विद्यमान है वहाँ से बादल बहुत दूर है। पृथ्वी तल पर खड़ा छोटा सा मनुष्य अपनी बिन्दु मात्र आँखों से देखता है कि बादल की एक टुकड़ी ने दैदीप्यमान आदित्य को ढक लिया है। यदि हम अपनी छोटी सी उँगली अपने नेत्र के सामने निकट ही लगा लें तो विशाल पर्वत भी ढक सकता है।इसी प्रकार जीव जब आत्मा पर दृष्टि डालता है तो उस अनन्त आत्मा को अविद्या से आवृत पाता है। यह अविद्या सत् स्वरूप आत्मा में नहीं है जैसे बादल सूर्य में कदापि नहीं है। अनन्त सत् की तुलना में सीमित अविद्या बहुत ही तुच्छ है। किन्तु आत्मस्वरूप की विस्मृति हमारे हृदय में उत्पन्न होकर अहंकार में यह मिथ्या धारणा उत्पन्न करती है कि आध्यात्मिक सत् अविद्या से प्रच्छन्न है। इस अज्ञान के नष्ट होने पर आत्मतत्त्व प्रकट हो जाता है जैसे मेघपट हटते ही सूर्य प्रकट हो जाता है।सूर्य को देखने के लिए किसी अन्य प्रकाश की आवश्यकता नहीं है आत्मानुभव के लिए भी किसी अन्य अनुभव की अपेक्षा नहीं है वह चित् स्वरूप है। चित् की चेतना के लिए किसी दूसरे चैतन्य की अपेक्षा नहीं है। ज्ञान का अन्तर्निहित तत्त्व चेतना ही है। अत अहंकार आत्मा को पाकर आत्मा ही हो जाता है।स्वप्न से जागने पर स्वप्नद्रष्टा अपनी स्वप्नावस्था से मुक्त होकर जाग्रत् पुरुष बन जाता है। वह जाग्रत् पुरुष को कभी भिन्न विषय के रूप में न देखता है और न अनुभव करता है बल्कि वह स्वयं ही जाग्रत् पुरुष बन जाता है। ठीक इसी प्रकार अहंकार भी अज्ञान से ऊपर उठकर स्वयं आत्मस्वरूप के साथ एकरूप हो जाता है। अहंकार और आत्मा का सम्बन्ध तथा आत्मानुभूति की प्रक्रिया का बड़ा ही सुन्दर वर्णन सूर्य के दृष्टान्त द्वारा किया गया है जिसके लक्ष्यार्थ पर सभी साधकों को मनन करना चाहिये।आत्मनिष्ठ पुरुष सदा के लिए जन्ममरण के चक्र से मुक्त हो जाता है। भगवान् कहते हैं

Therefore indeed, He says "by knowledge, however" (jñānena tu). When ignorance is destroyed "by knowledge," the capability of knowledge to illumine itself and others (sva-para-prakāśakatvam) is self-evident.

Just as when the darkness (covering) the sun is destroyed—once the doubt is indeed removed—nectar (amṛta) performs the function of nectar by itself.

(Objection): "Indeed, it is well known that knowledge is the destroyer of ignorance and the illuminator of objects/meaning; so why is this stated here?" To this, He answers—"knowledge alone" (jñānameva).

It was stated (in 5.15) that "knowledge is covered by ignorance." If so, then there would be non-destruction of that (ignorance). And in that case, there would never be the illumination of Brahman. And if another destroyer (of ignorance) is accepted, then Sannyasa and Yoga (undertaken) for the sake of knowledge and its goal would become futile. Having raised this doubt, (the answer is) "knowledge alone is the destroyer of ignorance," therefore the mentioned defect does not arise.

However, the Constitutional Knowledge (Svarūpa-jñāna) is covered by avidyā (ignorance), while the Mental Mode Knowledge (Vṛtti-jñāna) loosens avidyā. That (vṛtti-jñāna) illuminates Brahman; this is what is stated by this verse—this is the meaning.

Here, some interpret it as: "Just as the single sun destroys darkness and illuminates the earth, similarly a single knowledge removes ignorance and illuminates the Supreme." (Jayatritha asserts) that this is incorrect (asat); with this intent, he says—"The first" (prathama) etc.

(The meaning is) The first knowledge is indirect (parokṣa). The second, expressed by the word with the instrumental ending (jñānena), is direct realization (aparo kṣa)—this is to be supplied. Otherwise, the double mention of knowledge would be redundant; this is the purport.

Then, since everyone is covered by beginningless ignorance, how can there be cessation of samsara? To this He answers: That ignorance—which possesses the powers of veiling (āvaraṇa) and projection (vikṣepa), is beginningless, indescribable (anirvācya), false (anṛta), the root of the multitude of evils, residing in the Self and having the Self as its object, and is denoted by words like avidyā and māyā—when that (ignorance) is destroyed (sublated) by the knowledge of the Self... for those seekers who are endowed with means like hearing (shravana) and reflection (manana) and are graced by the Lord. That knowledge is born from the great Vedantic statements taught by the Guru; it is in the form of a modification of the internal organ (antaḥkaraṇa-vṛtti) purified by the maturation of hearing, reflection, and profound meditation (nididhyasana); it is of the nature of indeterminate direct realization (nirvikalpaka-sākṣātkāra); and its object is solely the non-dual Reality of Pure Existence-Consciousness-Bliss (shuddha-saccidānanda), which is the non-difference of the refined meanings of the terms 'That' (tat) and 'Thou' (tvam). That ignorance is non-existent (asat) in all three times, yet is known as existing; but like silver in a shell is reduced to the shell-knowledge, it (ignorance) is reduced to mere substrate-consciousness. For them, that knowledge acts as an agent like the sun.

Just as the sun, merely by its rising, removes darkness completely and does not depend on any helper, similarly, the knowledge of Brahman, being a transformation of pure sattva and of the nature of all-pervading light, merely by its own arising and without dependence on any other auxiliary, removes ignorance along with its effects, and illuminates the Supreme (param)—the Reality of the Supreme Self which is Truth, Knowledge, Infinite Bliss, One only without a second. It reveals it merely by receiving the reflection, without requiring any other objectification.

Here, by saying "covered by ignorance" and "destroyed by knowledge," the idea that ignorance is merely "absence of knowledge" (jñānābhāva) is refuted through the attributes of "veiling" and "being destroyable by knowledge." For indeed, an absence (abhāva) does not cover anything, nor is "absence of knowledge" destroyed by knowledge, because it (absence) is of the nature of [automatic] cessation [upon the rise of the counter-entity]. Therefore, ignorance is a positive entity (bhāvarūpa) established by the witness-perception "I am ignorant, I do not know myself or another"—this is the Lord's view. Details should be seen in the Advaitasiddhi.

The plural "of them" (yeṣām) shows the lack of restriction [applicability to all]. And thus the Shruti—"Whoever among the gods awakened to this, he indeed became That; so too among seers, so too among humans" and "That (Self) is even now this; whoever knows 'I am Brahman', he becomes all this"—shows the logical rule that ignorance residing in a locus and concerning a subject is removed by valid knowledge residing in that same locus and concerning that same subject.

There, the veiling belonging to ignorance is twofold. One causes the notion of non-existence regarding what exists (asattvāpādaka); the other causes the notion of non-appearance regarding what is shining/manifest (abhānāpādaka). Of these, the first is removed merely by valid knowledge, whether indirect (parokṣa) or direct (aparo kṣa). Even when fire is inferred, the delusion "there is no fire in the mountain" is not seen. Similarly, even by the indirect conviction from the sentence "Brahman is Truth, Knowledge, Infinite," the delusion "Brahman does not exist" is indeed removed. However, the second veiling causing non-appearance—generating the delusion "Brahman exists, but does not shine for me"—is removed only by direct realization (sākṣātkāra). And that realization is generated by the Vedanta sentences alone and is indeterminate (nirvikalpaka)—this should be researched in the Advaitasiddhi.

Those whose ignorance has been destroyed by the Divine Knowledge do not get deluded; thus He says with "by knowledge" (jñānena) etc. The word 'tu' means 'again/however'. By Self-knowledge—meaning knowledge related to the Lord, or by the Lord's form which consists of knowledge—for those rare recipients of grace whose aforementioned ignorance has been destroyed,

that knowledge, which is of the nature of the Lord, illuminates the 'Supreme' (param), i.e., Brahman; meaning it reveals Him.

"Like the sun" (ādityavat)—just as the sun, having removed darkness, illuminates every object along with itself (svātmasahitam), so does that knowledge.

But by that knowledge—(meaning) that ignorance by which covered creatures are deluded, when that ignorance of those creatures is destroyed by discriminative knowledge (vivekajñāna) having the Self as its object—

for those creatures, that knowledge, "like the sun" (ādityavat)—just as the sun illuminates the entire collection of forms—illuminates all knowable objects.

(Illuminates what?) That "Supreme" (param), meaning the Supreme Reality (paramārthatattva).

However, those possessing the Self-knowledge granted by the Lord are not deluded; thus He says "by knowledge" (jñānena).

For those objects of compassion, or those possessing spiritual means, whose (ignorance) has been destroyed by Self-knowledge—which is the knowledge of the nature of the Imperishable (akṣara) Self—for them, that knowledge, acting as an 'agent' (kartṛ), "like the sun," illuminates that "Supreme" (param) which is heard in the scripture "The knower of Brahman attains the Supreme" (Taittiriya Upanishad 2.1). (It illuminates) "by itself"—

since it is granted by the Lord, it is of the nature of the Lord (bhagavad-rūpam); therefore, its "independent agency" is stated. Otherwise, if it were merely an instrument (karaṇatva), the statement of agency would be contradicted.

ज्ञानेन by wisdom? तु but? तत् that? अज्ञानम् ignorance? येषाम् whose? नाशितम् is destroyed? आत्मनः of the Self? तेषाम् their? आदित्यवत् like the sun? ज्ञानम् knowledge? प्रकाशयति reveals? तत्परम् that Highest.Commentary When ignorance? the root cause of human sufferings? is annihilated by the knowledge of the Self? this knowledge illuminates the Supreme Brahman or that highest immortal Being? just as the sun illumines all the objects of this gross? physical universe.

Tu, but; yesam, in the case of those creatures; of whom tat ajnanam, that ignorance; atmanah, of theirs-being covered by which ignorance creatures get deluded-; nasitam, becomes destroyed; jnanena, by knowledge, by discriminating knowledge concerning the Self; tesam, their; jnanam, knowledge; adityavat, like the sun; prakasayati, reveals, in the same way as the sun reveals all forms whatever; tat-param, that supreme Reality, the Reality which is the highest Goal, the totality of whatever is to be known.

While all these selves are thus deluded, in the case of enlightened souls, their delusive ignorance - which envelops knowledge and which is of the form of accumulated, beginningless and endless Karma - is destroyed by knowledge. As already described this knowledge is produced by the teachings of the scriptures about the real nature of the self, which are enriched by daily practice. The purity of this knowledge is unexcelled. And in the case of those selves who regain the knowledge that is natural to Them, it is found that it is unlimited and uncontracted and illumining everything like the sun.
Plurality of the selves in Their essence is expressly mentioned in the case of those whose ignorance is overcome, in the expression 'for those' in the text. What was stated at the commencement, 'There never was a time when I did not exist' (2.12) is expressed here with greater clarity. Moreover, this plurality is not due to limiting adjuncts imposed on a single universal self. For, as stated here, there cannot be any trace of such adjuncts for those whose ignorance is destroyed, and still They are described as a plurality. Hence knowledge is taught as an attribute inseparable from the essential nature of the self, because a difference between the self and its knowledge is made out in the statement, 'Knowledge, in their case illuminates like the sun'. By the illustration of the sun, the relation of the knower to his knowledge is brought out to be similar to the luminous object and its luminosity. Therefore, it is appropriate to understand that knowledge contracts by Karma in the stage of Samsara and expands in the stage of Moksa (release). [In this system the Atman has two forms of Jnana or Knowledge - Dharmi-Jnana (self-awareness) and Dharma-bhuta-Jnana (awareness of objects other than itself). It is the latter that is contracted by ignorance and expands by knowledge. See Intrdocution.]