In the case of the enlightened ones, their delusion is destroyed by wisdom. This enlightenment arises from [studying] the teachings about the real nature of the ātman, and is then realized by daily practice.

The purity of this wisdom is unsurpassed, and in the case of those Jīvas who regain the expansive consciousness that is natural to them, it is found to be unlimited and un-contracted and illumines everything like the sun.

Refutation of the Doctrine of the Absolute Unity of the Jīva

The essential plurality of the Jīvas in their original state is expressly mentioned in connection with the enlightened or fully realized ones by the expression 'those' in the above text.

In the beginning (Gita 2:12) it was said —

“There never was a time when I did not exist, nor you, nor any of these kings of men. Nor will there be any time in future when all of us shall cease to be”

— this statement is clarified here.

Moreover, this plurality [of Jīvas] cannot be due to limiting factors imposed on a single universal ātman [as taught by the Advaitins].

For, as stated here, there is no residual trace of such limiting adjuncts (such as ignorance) for those that are fully enlightened, and yet still, they are described [by Krishna] as a plurality.

Here consciousness is taught as an attribute inseparable from the essential nature of the Self, because a difference between the Self and its consciousness is indicated by the statement, 'Knowledge, in their case illuminates like the sun’.

By the illustration of the sun, the relationship of the knower to its knowledge is likened to the luminous object and its luminosity.

Therefore, it is appropriate to consider that one’s consciousness contracts through Karma, in the condition of Samsāra (transmigration) and expands in the stage of Mokṣa(liberation).

“न करोति वस्तुतः इत्याह । न कर्तृत्वम् इति । प्रभुः हि जीवो जडमपेक्ष्य ।” - In truth, He does not perform, thus Sri Krishna says in this verse. Here the word prabhu is used in relation to the human being, because among the gross objects, he is the superior one. “ज्ञानमेवाज्ञाननाशकम् उत्याह ज्ञानेन इति । प्रथनज्ञानं परोक्षम् ।” - Wisdom, awareness alone destroys non-awareness, thus He says in this verse. Primary awareness is the supra-sensory experience. “अपरोक्षज्ञानाव्यवतिसाथनमाह — तद्बुद्धयः ।” - Sri Krishna declares the means of being aware of the supra-sensory experience in this verse.

“यथा पितृदत्तं पालकत्वं राजपुत्राणामेव परमात्मदत्तं क्रियास्वातन्त्र्यलक्षणं कर्तृत्वम् | क्रियानिष्पन्नधर्मा दिरूपकर्मणि स्वतन्त्र्यं च जीवनामप्यस्ति इत्याशङ्कां परिहरति | न कर्तृत्वम् इत्यादिना | क्रियायामदृष्टोत्पादने फले च स्वातन्त्र्यं लोकस्य न मुजतीश्वरः इत्यर्थः | अन्यथा लोकस्य इति विशेषणं व्यर्थम् | जनपदे निवसतां तद्वित्तभोजिनामप्याधिपत्यादानान् दत्त्वा जनपदा राज्ञा स्वपुत्राणामितिवत् कर्मफालादिसंयोगिनामपि तत्त्वातन्त्र्यादानात् न मुजति इति युज्यते | स्वयमेव भवति भावयति च इति स्वभावो भगवान् | स्वभावत्वात् स्वयमेव कर्तृत्वादिषु प्रवर्तते || स्वातन्त्र्यादभगवान्विष्णुः स्वभाव इति कीर्तितः | तत्त्वातन्त्र्यं कदाऽप्येष नान्यस्य मुजति क्वचित् || स्वातन्त्र्यादेव पापादिसम्बंधः कुर्वतोऽपि न | अज्ञानावृतबुद्धित्वादीदृशंतं न जानते || इति महावराहे |” — Even as the regency granted by the king to his sons, even so is the (limited) independence given by the Supreme Self (to the human beings) for performance of actions. To remove doubts regarding independence of the human beings to the actions or the consequential righteous or unrighteous results of those actions Sri Krishna clarifies in this verse. The Lord does not initiate independence of action or the consequential fruits thereof to the people, otherwise the qualification - to the people would have been useless. Even as residing in the region and enjoying the fruits of such residence, consequent to giving control over such regions does not amount to the grant of independence by the king to his sons, even so the actions or for fruits consequent to such actions do not flow from the independence given to the human beings. The Lord impels and becomes, therefore is known as sva-bhaava. He alone induces the creative activity and human impulse. Because of his independence, Sri Vishnu is known as sva-bhaava. He alone is independent and given to none others. Being independent is not associated with merits or demerits. The intellect of humans being enveloped by non-awareness, this eternal Truth is not known by him, thus, in Maha Varaha Puraana.

“अहं सर्वस्य प्रभवः | तपाम्यहम् वर्षे निगृह्णामि | परास्य शक्तिविविधैव श्रूयते स्वाभाविकी ज्ञानवलक्रिया च | न ऋते त्वत् क्रियते किञ्चनाऽरे | देवस्यैष स्वभावोऽयम् | लोकवत् लीलाकैवल्यम् | इत्यादेर्ना स्यास्वाभाविकं कर्तृत्वमकर्तृत्वं वा ||” — I am the Lord of all, I create heat and dwell in clouds, pour rains and also stop them, Intrinsic attributes of the Lord like Wisdom, power and Actions are perceived in many ways. Without your Will, O Lord, no one can bring near that which is at a distance, due to your inherent attributes, Creation is but His effusive activity. Such statements speak nothing which is not natural to Him or His active or non-active attributes. There is no contradiction here.

“विपरीतप्रमाणभावाच्च | अनिर्वाच्यनिरासादेव च निरस्तोऽयं पक्षः | न च सर्वविशेषरहितवादिनां शून्यवादात् कश्चिद् विशेषः | न हि सर्वविशेषरहितम् इत्युक्ते तदास्ति इति सिद्धयति | वाच्यत्वलक्ष्यत्वास्तित्वादीनामपि विशेषत्वात् | अन्यथा अस्ति ब्रह्म इत्यादिनां शब्दानामपि पर्यायत्वादयो दोषाः | व्यावर्त्यविशेषश्च व्यावृतविशेषनिबन्धन एव | अन्यथा वेयर्थ्यमेव स्यात् | न च सर्वशब्दावाच्यास्य लक्ष्यत्वम् | न च सर्वप्रमाणो गीधर्मस्ति इत्यत्र किञ्चनमानम् | नास्तित्वं तु सप्तमरसादिवदर्शनात्सिद्धयति ऽ स्वप्रकाशत्वं च नामानं सिद्धयति | स्वयम्प्रकाशत्वं च ततोऽतिरिक्तं चेद् विशेषाङ्गीकारः | न चत् तदेव प्रमाणगोचरम् | तत्प्रमाणभावे परप्रकाशत्वमात्रनिरासे स्वप्रकाशत्वे प्रमाणभावादप्रकाशत्वमेव स्यात् | अर्थतः सिद्धिरियर्थापत्तितः सिद्धिस्तत्प्रमाणतः सिद्धिर्वा ? | उभयथाऽपि प्रमेयत्वमेव स्यात् | स्वप्रकाशशब्देन स्वमितत्वाङ्गीकारात् परमित्वानडगीकाराच्चासिद्धिरेव | प्रकाश इत्योक्तेऽपि समन्यं वा किञ्चित् प्रकाश्यं विना न दृष्ट एव भोजनादिवत् ऽकर्तृकर्मविरोधश्चानुभवविरुद्धः | ज्ञानं च ज्ञेयं ज्ञातारं विना न दृष्टम् | अतः शून्यवादान्न कश्चिद् विशेषः | अतोऽनन्तदोषदुष्टत्वादुपरम्यते |” - The inability of describing His actions having been clarified, it is not necessary to repeat the same again. In the absence of special attributes action need neither be attributed to Him nor the intemperate arguments of nihilists be countered. His being without any special attributes and inability to communicate His special attributes through symbols establishes His existence. Otherwise, Existence, Brahman and such other words would have to be understood by secondary proofs, which would be imperfect manner of knowing Him. If the attribute of un-knowability is to be understood by exclusion of his special attributes, then such un-knowability should, in the first instance, be understood as attributes of His Existence itself. Otherwise any attempts to understand will be useless. The words, सर्व etc. do not establish His existence nor prove His non-existence. Even when His seven types of attributes are established, even then they would remain unseen. By enlightenment also his experience is not easily established. His experience even without being enlightened is specially accepted and established. Not because it can be made subject to verifiable experience. In the absence of being enlightened by outside sources, His existence needs to be accepted on the evidence of His own luminosity. Otherwise, the essence of His existence capable of being known by enlightened experience or by illumination of external (premises) becomes contradiction in terms. If the premises by His own illumination are accepted then understanding the meaning would be something like seeing food etc. with restricted luminosity. The performer and performance of action are not contradictory terms according to normal experience. Knowledge and the object of knowledge cannot be experienced without there being the Knower. Therefore the arguments of the nihilists (शून्यवाद) do not have any special significance.

“हरिः स्वभावतः कर्ता सर्वमन्यत् तदीरितम् | अतः सा कर्तृता तस्य न कादाचित् विनश्यति || इति पैडगी श्रुति |” - Sri Hari is by nature the Performer, all else are subservient to Him. Therefore, without his initiated action there is no alternative, thus says Paingi Scripture.

16 *“But in the case of those by whose (Self) knowledge that ignorance is destroyed: their knowledge, like unto the Sun, lights up that Supreme (Self).”* (83)

When this ignorance is completely dissolved then only will the lamp-soot (of delusion) and error disappear. Then will dawn the vision by which God is realized as not really the doer of anything. When the soul comes to realise that God is the one being who is non-doer, there follows the eternal truth, “I am that very God”. When this idea sheds its light in the mind, how can there be any idea of separate beings in the universe? In such a state the seer settled in his own experience views the entire world as rooted in the essence of the Self. Does it ever happen, that with the rising of the Sun in the East, there abides plenty of light only in that sphere, other spheres remaining in total darkness as they were-(before Sun-rise)?

'Jñānena tu tadajñānam yeṣām nāśitamātmanaḥ'—The term 'Tu' (but), has been used to show that, in this verse there is description of something different, from the preceding verse.

Whatever, was called 'Ajñānena' in the preceding verse, has been called here 'tat ajñānam' (that ignorance).

Ignorance, consists in identifying the self with the body, while knowledge comprises in regarding these as two separate entities.

If we have an egoistic notion and a sense of mine with the body and the world—this is ignorance. The self, ever remains the same, while a sense of 'I' and the sense of 'mine', change. In the past, we were children and toys were very dear to us, but now we are young or old and regard, our wives, sons and riches etc., as ours. Thus, we see that the sense of 'I', and of 'mine', are undergoing change while the self, ever remains the same. That is knowledge, or discrimination.

The perception of the eternal in the transitory, of the pure in the impure, of pleasure in pain and of the self in the non-self is ignorance.

Thus a striver should realize this reality through discrimination, and renounce the sense of 'I' and that of 'mine'. This is called destruction of ignorance, by knowledge. A person, identifies the uniform self, with the kaleidoscopic world etc., because, he does not attach importance to discrimination. A striver, who having aroused this discrimination, renounces the sense of 'I' and that of 'mine' with the perishable world, his discrimination lights up the supreme self, i.e., he realizes God, who is Truth-Consciousness-Bliss consolidated.

'Teṣāmādityavajjñānaṁ prakāśayati tatparam'—When discrimination is fully aroused, a striver has no affinity, at all for the kaleidoscopic world. Then he realizes the self, and then the Supreme-Self is illumined i.e., the Self realizes Its identity with the Supreme-Self.

The word 'param', here as well as, in the fifty-ninth verse of the second chapter and the thirty-fourth verse of the thirteenth chapter, has been used for the Supreme (Supreme-Self or God).

The term 'prakāśayati', signifies that, as in the dark, objects are not seen, but these are noticed when the sun rises, so is the Supreme-Self, Who is ever-attained is not realized because of ignorance. As soon as ignorance is destroyed, the Supreme-Self, is realized.

**Appendix**—Ignorance is destroyed only by discrimination, not by effort—'yatanto' pyakṛtātmāno nainaṁ paśyantyacetasaḥ' (Gītā 15/11). The reason is that destruction of ignorance is not possible by the performance of action and by doing labour. By doing labour, affinity for the body persists because without having connection with the body, no labour is done. Secondly by making effort to wipe out ignorance, ignorance is strengthened, because an effort is made to wipe it out only when we accept its existence.

The opposite notion (ignorance) of naturalness in unnaturalness is self-made. By attaching importance to discrimination that ignorance is removed.

*Link:—The Lord in the next verse explains how to reach the state from which there is no return.*

ज्ञानेन तु येन अज्ञानेन आवृताः मुह्यन्ति जन्तवः तत् अज्ञानं येषां जन्तूनां विवेकज्ञानेन आत्मविषयेण नाशितं आत्मनः भवति, तेषां जन्तूनां आदित्यवत् यथा आदित्यः समस्तं रूपजातं अवभासयति तद्वत् ज्ञानं ज्ञेयं वस्तु सर्वं प्रकाशयति तत् परं परमार्थतत्त्वम् ॥

यत् परं ज्ञानं प्रकाशितं --

जिन जीवोंके अन्तःकरणका वह अज्ञान, जिस अज्ञानसे आच्छादित हुए जीव मोहित होते हैं, आत्मविषयक विवेक-ज्ञानद्वारा 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

तें अज्ञान जैं समूळ तुटे । तैं भ्रांतीचें मसैरें फिटे । मग अकर्तृत्व प्रगटे । ईश्वराचें ॥ ८३ ॥

एथ ईश्वरु एकु अकर्ता । ऐसे मानले जरी चित्ता । तरी तोचि मी हें स्वभावता । आदीचि आहे ॥ ८४ ॥

ऐसेनि विवेकें उदो चित्तीं । तयासी भेदु कैंचा त्रिजगतीं । देखें आपुलिया प्रतीति । जगचि मुक्त ॥ ८५ ॥

जैशी पूर्वदिशेच्या राउळीं । उदयाचि सूर्ये दिवाळी । की येरीही दिशां तियेचि काळी । काळिमा नाही ॥ ८६ ॥

(5.83) यह अज्ञान जब सम्पूर्ण नष्ट हो जाता है तब भ्रम का अन्धकार मिट जाता है और मुझ ईश्वर की निष्कर्मता प्रकट होती है।

(5.84) एतावता यदि चित्त में यह ज्ञान हो कि ईश्वर अकर्ता है और यदि इस विवेक का उदय हो कि (5.85) स्वभावतः आरम्भ से मैं ही ईश्वर हूँ, तो उस मनुष्य को तीनों लोकों में किस बात का भेद रह जावेगा? स्वानुभव होते ही वह अपने समान ही सब जगत् को मुक्त समझेगा,

(5.86) जैसे कि सूर्य का उदय होते ही पूर्व दिशा के घर में दिवाली हो जाती है, तथा उसी समय अन्य दिशाओं के अन्धकार का भी नाश हो जाता है।

संगति— अगले श्लोक में इस मोह-निद्रा की निवृत्ति का उपाय बताते हैं—

भावार्थ— जिन पुरुषों का अज्ञान ज्ञान से निवृत्त हो गया है उनका वह ज्ञान सूर्य के समान उस परमात्मा को प्रकाशित कर देता है।

व्याख्या— यहाँ 'प्रकाशयति' का अर्थ विषय रूप से प्रकाशित करना नहीं है। आत्मा तो स्वयं प्रकाशमान है। वह प्रकाशन क्रिया का कर्ता नहीं है। जैसे जल के ऊपर से काई हटाने पर पहले से ही विद्यमान जल स्पष्ट दीखने लगता है, कहीं से लाया नहीं जाता। 'आदित्यवत्' इसलिए कहा है कि जिस प्रकार सूर्य का उदय होने पर अन्धकार अकस्मात् निवृत्त हो जाता है वैसे ही ज्ञान होने पर अज्ञान सर्वथा नहीं रहता। 'तत्पर' का अर्थ यहाँ तत्पर (तैयार) नहीं अपितु परमात्मा है।

अर्थात् जो परमात्म-तत्व सम्पूर्ण वेदान्तों का सिद्धान्त है वह सूर्य की तरह स्पष्ट भासने लगता है। जैसे ठूँठ का ज्ञान होने पर उसमें भासने वाला पुरुष-भ्रम तत्काल निवृत्त हो जाता है। परन्तु ज्ञान होने पर भी शुक्रदेव-वामदेवादि की तरह ज्ञानरक्षा के लिये अभ्यास की आवश्यकता है। इसके मुख्य प्रयोजन ज्ञानरक्षा और तप हैं। स्वस्वरूपानुसन्धान ही ज्ञानरक्षा है तथा एकाग्रता का अभ्यास, नियमपूर्वक आश्रम-धर्म का पालन करना, जिसे भोगने की रुचि हो उसे न भोगना, सम्यक् प्रकार से ब्रह्मचर्य का पालन तथा मन और इन्द्रियों का निग्रह—यही तप है। यह अपमान और निन्दा सहने से ही बढ़ता है।

‘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 जड़के साथ न मिलाकर साधक अपने विवेकको महत्त्व दे कि मैं-मेरापन जिससे मिलता हूँ, वह सब बदलता है; परन्तु मैं-मेरा कहलानेवाला मैं (मेरी सत्ता) वही रहता हूँ। जड़का बदलना और अभाव तो समझमें आता है, पर स्वयंका बदलना और अभाव किसीकी समझमें नहीं आता; क्योंकि स्वयंमें किंचित् 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 सच्चिदानन्दधन परमात्माको प्रकाशित कर देता है अर्थात् अनुभव करा देता है।

‘तेषामादित्यवज्ञानं 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 ‘परम्’ पद परमात्मतत्त्वके लिये प्रयुक्त हुआ है। दूसरे अध्यायके उनसठवें श्लोकमें तथा तेरहवें अध्यायके चौतीसवें श्लोकमें भी परमात्मतत्त्वके लिये ‘परम्’ 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।

**परिशिष्ट भाव**—अज्ञानका नाश विवेकसे ही होता है, उद्योगसे नहीं—‘यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः’ (गीता १५। ११)। कारण कि अज्ञानका नाश क्रियासाध्य, परिश्रमसाध्य नहीं है। परिश्रम करनेसे शरीरके साथ सम्बन्ध बना रहता है; क्योंकि शरीरसे सम्बन्ध जोड़े बिना परिश्रम नहीं होता। दूसरी बात, अज्ञानको हटानेका उद्योग करनेसे अज्ञान दृढ़ होता है; क्योंकि उसकी सत्ता मानकर ही उसको हटानेका उद्योग करते हैं।

अस्वाभाविकतामें स्वाभाविकताकी विपरीत भावना (अज्ञान) अपनेमें ही है। अतः विवेकका आदर करनेसे उसका निराकरण हो जाता है।

सम्बन्ध—जिस स्थितिमें सर्वत्र परिपूर्ण परमात्मतत्त्वका अनुभव हो जाता है, उस स्थितिकी प्राप्तिके लिये आगेके श्लोकमें साधन बताते हैं।

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।