अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ।। १३.११ ।।

adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam |
etaj-jñānam-iti proktam-ajñānaṁ yad-ato’nyathā || 13.11 ||

Krishna now comes to the last two points, the acme of the discussion on wisdom constituents:

Being constantly given to spiritual introspection, betaking to the true object of life as determined by the tenets of wisdom – all these together constitute true wisdom. Everything else is sheer ignorance.

Krishna discloses the real discipline, refinement, steadfastness, and exclusiveness that mark jñana sadhana.

Adhyatma-jnana-nityatvam: A true seeker must be given to imbibing spiritual wisdom consistently and wholesomely. This is the task of the mind and intelligence. Normally the mind thrives on thinking about sensory variety. That has to be substituted by engrossing itself in spiritual thoughts and association. It will be greatly facilitating if the seeker goes to the Teacher and lives in his close proximity. In such closeness, with spiritual sublimation, he will have sensory restraint and regulation.

Whenever the Teacher discusses wisdom, he can listen to it. At other times, he can closely serve him. Serving the teacher is a composite sadhana. It calls for deep and wholesome attention, application. An assiduous disciple must be attentive to whatever the Teacher wishes or wants – he will be keen to fulfill it in time without being told repeatedly. He must be so reflective, sensible and discreet that he will be able to anticipate, sense and act on the wishes of the Teacher before being expressly told.

All disciples are not alike. Then comes the disciple of the second category, who has to be specifically told every time about the wishes or needs of the Teacher. Only then the disciple will take steps in performing the seva. If for any reason the Teacher omits to point out matters, the disciple too misses them. Consequent difficulties are inevitable. There is yet a third category of disciples. Even when pointed out, told and reminded, they feel helpless in fulfilling the tasks well in time.

The task of every seeker must be to fall in the first category. However, living in close association with the Teacher will certainly help to gain the quality Krishna lists under this head: adhyatma-jnana-nityatvam.

Tattva-jnana-artha-darsanam: Artha means the object of pursuit. Life’s object must be determined on the basis of the values and assessment made by spiritual wisdom, as revealed in the Vedic Upanishads and allied Scriptural Texts.

Supremacy of spiritual wisdom

Vedas reveal the nature of life, its purpose, the contemporary and eternal values of life, and the means to attain these. Adequate comparative study and assessment are there in Vedic deliberations on (i) the karmic ritualistic path aimed at specific ends in this world and beyond and (ii) the wisdom path that aims at gaining Self-knowledge, on the ground that therein alone lies fulfillment of human life. By reading or hearing the message of Vedas, the seeker has to arrive at his ultimate objective with discretion. Guided and instructed by Krishna, this is what Arjuna did.

Pointing out first the unborn and undying nature of the Soul, Krishna showed the importance and utility of Self-knowledge. He then explained, by a comparative study, the futility of all rituals and allied means.

The same point he stresses again and again. All karmas are by far lower to buddhi-yoga, he said in the 2nd chapter (2.49). Krishna was very vociferous in insisting upon cultivating indifference towards the promises in the ritualistic portion of the Vedas, by characterizing them as dealing with only the three gunas and their ramifications (2.45). In fact, any present or future form of such karmic means and assumptions for attaining some ends before or after death will be verily futile.

One seeking to know the wisdom, namely yoga, transcends the entire ken of Vedic rewards (6.44), said he. Likewise he compares very strongly the plights of different types of worshippers like deva-vratas, pitr-vratas and bhutejyas, to show how trifling, trivial, their sense of values and aim in life are. One given to worshipping the supreme Reality attains the Supreme itself, whereas the others remain low and poor in every way (9.25).

At the same time the effort as well as the effort-maker is the same in all cases, but the outcomes they work for and beget are a striking baffling contrast. Yet, none feels impelled to strive for the highest and the best! How candid is the analysis!

Throughout every chapter, whether it is about karma, yoga, wisdom, sannyasa, meditation, guna-traya or the rest, Krishna instills jnana, and jnana alone. On the basis of this revelation the seeker should determine his goal and the means to achieve it.

The sthita-prajna and sthita-dhi, the Knower, the tattvavit, gunateeta are the models Krishna presents during the great discussion. The seeker thus has a beautiful variety of instructions and examples before him to decide upon his own fate and course of effort. In fact, it is only to correct, broaden, elevate and also to refine the seeker’s perception, sense of values and goal that Krishna continues the discussion, providing more and more evaluation and insight.

Embellishments – characteral, behavioural & interactional

Thus we have an amalgamation of twenty spiritual characteristics, which together, emphasizes Krishna, alone constitute true spiritual wisdom – as a personal attainment as well as functional enrichment. On analysis, one finds that these fall into three basic divisions or categories.

The first is solely personal, to be gained as part of the enriched and enlightened personality of the seeker or Knower. Proper exposure, contemplation and assimilation of these should enrich the perception or evaluation, guiding the seeker’s thoughts and attitudes, aims and objectives. We can call them as characteral notes. Amanitvam, kshantih, arjavam, etc. come under these ‘personal enriching notes’.

Then come the behavioural norms and embellishments. While the characteral notes always remain static, the behavioural ones display themselves when the seeker begins to express himself. The way he speaks, acts, treats others, receives and looks at the various events of the world is extremely important. They must always have an elevating and expansional effect. His response based on inputs from his eyes and ears, subsequent thoughts and attitudes, all come under this category. One expresses through responses and moves. Adambhitvam, vairagyam, duhkha-dosha-anudarsanam, asaktih, anabhishvangah – these are behavioural in their nature.

The interactional features constitute the third group. Any interaction will have to be with others. Broadly speaking, persons, places and events are the three factors that constitute this sphere. Thus samacittatvam, aratih-jana-samsadi and vivikta-desa-sevitvam fall under this group. This is the most complex aspect of human life, calling for sufficient enlightenment, skill, expansion and functional sublimity. Krishna has dealt with all these three segments while enunciating the 20 spiritual constituents of wisdom.

The seeker has to study these, and reflect upon their import and relevance. By so doing, he must absorb and imbibe them as much as possible. The process should be on until in his character, behaviour and interaction these find ample place, empowering and delighting himself as well as helping and enriching others around.