ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ।। १३.१७ ।।

jyotiṣām-api taj-jyotis-tamasaḥ param-ucyate |
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam || 13.17 ||

Knowledge – the source and brilliance of Universe

It is the effulgence of all brilliant luminaries. It is said to be beyond darkness. It is Knowledge, the one to be known and can be reached by knowledge alone. It is established in everyone’s heart.

Now Krishna concludes his enunciation of the Knowable by designating it as the supreme brilliance, the brilliance of all the brilliant things (jyotisham api taj-jyotih). It reigns beyond darkness (tamasah param), says he. Darkness too is discernable to the eyes just as light is. Hence, darkness too is a kind of brilliance.

Brilliance is a term that generally denotes light, in the presence of which objects become perceptible. But the word has to be viewed in its totality. Like the eyes see, the ears also hear, the nose smells. In whose presence do all these transpire? In a dead body, the ears will not hear. In a sleeping person, the senses do not perceive at all. What is that presence due to which the internal awareness also is enabled?

That is the ultimate ‘I’, which empowers all perceptions, external or internal, and itself remains independent. This ‘I’ remains as a main referral point for us. In the spiritual seeker this awareness grows, changes and assumes an altogether wholesome importance. It is the final brilliance due to which thoughts, emotions, feelings, knowledge and the rest take shape and are preserved. It is no more an interactional, referral ‘I’, but is the most original brilliance, due to which the whole universal splendour has its existence and revelation.

What is darkness? Darkness too is a kind of ‘illumination’, as our eyes alone see and identify it. Eyes cannot see except in the presence of light. When the visible existence ceases to be and yet the seeker persists with his enquiry, he will be led to this higher perception, beyond darkness.

The Supreme is verily jnana, knowledge. This is a very profound statement. We know of knowledge as a subtle outcome of intelligence with regard to any object or matter. Like brilliance of fire, it is thus thought of as a property or quality alone. But here, says Krishna, Knowledge is the supreme Reality. This means it is that source from which the whole of existence, the amazing creation, has emerged. That will designate knowledge no more as a mere quality, but as the seed of entire existence, the one great source of them all!

By existence, we generally mean something that is evident to perception – earth, water, air, energy and finally space. Is Knowledge also something similar to them? Will not that make knowledge akin to matter or any other existing thing? Can knowledge be so? It defies our normal notions!

Knowledge belongs to living beings. And in the human it is fully manifest. All other forms of life do have the rudimentary measure of knowledge. In its fullness of articulation and creativity, it manifests in humans alone. Knowledge inheres within our body in a level transcending both matter and energy.

Do Krishna’s words then mean that this inward Knowledge in man is the progenitor and preserver of the whole creation? That would put man, with his knowledge potential and status, in a pedestal far beyond what he is taken to be!

I don’t think anywhere else in the world has Knowledge been spoken of so convincingly and logically as the source of the universe. Rgveda has clearly declared “Prajnanam Brahma”. Non-dual knowledge is the supreme Reality, the first and last of existence. When the knowledge in us stands revealing the objects as well as their Subject (the perceiver), then it is wholesome in every way. That state when the objects as well as the Subject stand covered by knowledge, thereby giving no room for anything else to be present or revealed, is called Prajnana. This transpires within man, in his consciousness by dint of his seeking.

That is why the Vedas say that the sabda (word) alone is the means for spiritual revelation. Brahman is thus something to be known by knowledge and the knowing process alone. Brahman is not the object seen, but the ‘seeing’ Subject. The probe into the Subject is also a knowing process, a journey through consciousness, inward, direct, personal, and experiential.

Knowledge is centred within the individual, the seeker. Once this is so, the spiritual probe has solely an inner focus. That focus alone leads to and ends up with the discovery and realization of the supreme Source, Brilliance. Thus, the omnipresence is located, felt and embraced in one’s own heart, not a hairbreadth away.

With this, Krishna has presented briefly the Upanishadic Brahman in its full creative, sustaining as well as destructive aspects, power and brilliance. These verses, when recited and contemplated upon, are profoundly inspiring as well as enlightening. They will undoubtedly bring in lofty dimensions to the mind and intelligence. The inner personality of the seeker will begin to rise from its conventional earthly levels and notions.

The spiritual growth first begins with spiritual ideas. It leads to powerful and expanding contemplation. That instills perceptions, climaxing in realization. It is then that the seeker’s personality blossoms, and he becomes a siddha. The irresistible process is personal, inner, resting upon the mind, intelligence and heart. The object world remains the same. But the perceptions and truths it reveals become drastically different. The whole materiality vaporizes and in its place shines spirituality, direct, wholesome and endearing.

Go on reciting these verses with vigour, inspiration, feeling and depth. And see what happens.