Bhagavad Gita Chapter 13, Verse 12

English Translation

Steadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality-this is spoken of as Knowledge. Ignorance is that which is other than this.

Detailed Commentary

।।13.12।। Explanation -- **Continuous Practice of *Adhyatma-jnana*** -- The purpose of all scriptures is to direct humanity towards *Paramatma* and to facilitate the attainment of *Paramatma*. Once this resolve is firm, we should contemplate upon the *Paramatma Tattva* to the extent we have comprehended it. If we perceive the *Paramatma Tattva* through reason and experience, it was present before, it is present now, and it will remain so in the future. However, the *samsara* (world) was not there before, it will not be there in the future, and in the present, it is diminishing moment by moment. The world undergoes creation and destruction, but the *Paramatma Tattva* which gives it support and light, remains eternal. The world does not possess its own independent existence (*satta*); it is visible only through the existence (*satta*) of *Paramatma*. Thus, continuously contemplating the absence of the world's autonomy and the truth of *Paramatma* is *Adhyatma-jnana*. **Means** -- Study of spiritual texts, listening to wisdom from enlightened sages (*Tattvajna Manishis*), and engaging in question-and-answer sessions. ***Tattva-jnanartha Darshana*** -- *Tattva-jnana* means perceiving *Paramatma* everywhere and experiencing Him everywhere. *Paramatma* is fully present in every place, time, object, person, event, and circumstance. The seeker's (*sadhaka's*) vision and goal should always be fixed on *Paramatma*. Nothing else should be visible besides Him. This is *Tattva-jnanartha Darshana*. Upon its realization, the *sadhaka* experiences the *Paramatma Tattva*. ***Etajjnanamiti proktamajnanam yadato’nyatha*** -- These twenty practices, from *amanitva* (humility) up to *Tattva-jnanartha Darshana*, are referred to as *Jnana* (knowledge) because they aid in eradicating *deha-abhimana* (identification with the body) and in attaining the *Paramatma Tattva*. Conversely, their opposites, such as *manitva* (pride), *dambha* (hypocrisy), *himsa* (violence), etc., are termed *ajnana* (ignorance) because they foster *deha-abhimana* and turn one away from *Paramatma*. **Special Note** -- If a seeker (*sadhaka*) develops intense *viveka* (discernment) such that they can relinquish their connection with the body, then these practices automatically manifest within them. To see the perishable body as separate from one's imperishable Self (*Swarupa*) is the fundamental practice. Seekers should experience it as separate from themselves because it is, in reality, distinct. Two main things are essential for practice (*sadhana*): 1) The seeker's goal should be the attainment of *Paramatma*, and 2) While reading or listening to scriptures, one should discern the body as separate with *viveka*, and then remain steadfast in this *viveka* at all other times as well. With the firmness of this *viveka*, all practices become simple. The body changes, but "I am the same as I was in childhood" – this is everyone's experience. Therefore, one's attachment (*sanlagna*) to the body should be understood as merely an assumed connection. The more the seeker's intellect embraces the goal of *Paramatma* attainment, the more *viveka* (discernment) and *vairagya* (dispassion) arise within them. The Lord has described the necessary practices to strengthen *viveka* and *vairagya*. When a human being's sole purpose becomes the attainment of *Paramatma*, the roots of vices (*durgunas*) and misdeeds (*duracharas*) are severed, whether one experiences it or not. Just as after a tree's root is cut, the leaves on the branches appear green for some time, but their root has also been severed; after some time, their greenness vanishes. Similarly, as soon as there is a firm resolve for the attainment of *Paramatma Tattva*, vices and misdeeds disappear. Initially, this experience may not occur, but after some time, their complete absence becomes apparent. Sometimes, vices may appear during the practice (*sadhana*). However, the vices that existed before engaging in *sadhana* now seem to be departing. It is natural that both those entering and those leaving are visible at a doorway. If vices appear to increase during *sadhana*, one should understand that they are emerging. If they appear to decrease, understand that they are departing. In such a state, one should not despair but remain steadfast in their goal and continue with *sadhana*. By continuing *sadhana* in this manner, all vices and misdeeds come to an end. **Connection** -- Now begins the description, by the name of '*Jneya*', of that attainable principle (*sadhya tattva*) which is known through the aforementioned *jnana* (the collection of practices).