Bhagavad Gita Chapter 13, Verse 18

English Translation

That is the Light even of the lights; It is spoken of as beyond darkness. It is Knowledge, the Knowable, and the Known. It exists specially [A variant reading is dhisthitam.-Tr.] in the hearts of all.

Detailed Commentary

Among all lights, the highest light is *Prakasha* (illumination), which is *Jnana* (knowledge). All things that give light are *Jyoti* (lights). Things like the sun, moon, stars, fire, and electricity illuminate physical objects. Ears give us the knowledge of sound, therefore the *Jyoti* of sound is the ear. The knowledge of touch comes from the skin, therefore the *Jyoti* of touch is the skin. Eyes give the knowledge of color and form, therefore the *Jyoti* of form is the eyes. The tongue gives us the knowledge of taste, therefore the *Jyoti* of taste (*Rasa*) is the tongue (*Jihva*). The nose gives us the knowledge of smell, therefore the *Jyoti* of smell is the nose. Knowledge of these objects of the senses (*Vishayas*) is only gained when the mind (*Manas*) is with them. If the mind is not with them, knowledge does not occur. Therefore, the *Jyoti* of the senses (*Indriyas*) is the mind (*Manas*). Clear and lasting knowledge of an object is obtained only when it is accompanied by the intellect (*Buddhi*). Therefore, the *Jyoti* of the mind (*Manas*) is the intellect (*Buddhi*). The knowledge gained from the intellect (*Buddhi*) only manifests in life when it is held by the doer (the Self). Therefore, the *Jyoti* of the intellect (*Buddhi*) is the Self (*Swayam*). The Self (*Swayam*) is also a part (*Ansha*) of the Supreme Being (*Paramatma*), and *Paramatma* is the Whole (*Anshi*). The light of the Self (*Swayam*) comes only from *Paramatma*. Therefore, the *Jyoti* of the Self (*Swayam*) is *Paramatma*. No one can illuminate the Self-effulgent (*Swayamprakasha*) *Paramatma*. This means that the light of *Paramatma* comes into the Self (*Swayam*). The light of the Self (*Swayam*) comes into the intellect (*Buddhi*), that of the intellect into the mind (*Manas*), that of the mind into the senses (*Indriyas*), and that of the senses into the objects of the senses (*Vishayas*). In all these, the fundamental light comes only from *Paramatma*. Therefore, *Paramatma* alone is the Light of all these lights (*Jyotis*). Like examinees, those sitting in front can see those behind them, but not the one sitting furthest back. Similarly, the ego (*Aham*), intellect (*Buddhi*), mind (*Manas*), and senses (*Indriyas*) can perceive what is 'in front' of them, but not what is 'behind' them (their source). Like the examinee sitting furthest back, *Paramatma* sees and illuminates all. Beyond Darkness (*Tamas*): *Paramatma* is beyond ignorance (*Ajñana*) and unattached (*Nirlipta*). Knowledge (*Jnana*) and ignorance (*Ajñana*) come and go in the senses (*Indriyas*), mind (*Manas*), intellect (*Buddhi*), and ego (*Aham*), but ignorance does not enter that which is the supreme illuminator of all. Just as darkness does not enter the sun, similarly, it is not possible for ignorance to enter *Paramatma*. *Jnanam Jneyam Jñanagamyam* (Knowledge, the Knowable, attainable by Knowledge): Ignorance does not enter *Paramatma*. He is *Jnanaswaroopa* (the very embodiment of knowledge) Himself. From Him alone, all receive light. Therefore, *Paramatma* is called *Jnanaswaroopa*. The knowledge of objects (*Vishayas*) obtained through the senses (*Indriyas*), mind (*Manas*), intellect (*Buddhi*), etc., is incomplete. In reality, *Paramatma* alone is the truly knowable. *Hridi Sarvasya Vishthitam* (Residing in the heart of all): *Paramatma* is eternally present in the heart of all. Even though He is all-pervading, He is experienced only in the heart. There are two ways to experience *Paramatma* in one's heart: (1) Experience that situations changed, but 'I' remained the same. Circumstances came and went, but 'I' remained unchanging. And (2) become restless without *Paramatma*. Let nothing else please the mind without *Paramatma*. In this way, once *Paramatma* is experienced in the heart, the spiritual seeker (*Sadhaka*) experiences *Paramatma* everywhere. This is the true experience. Connection: From the first to the seventeenth *Shloka* (verse), *Kshetra* (the field), *Jnana* (knowledge), and *Jñeya* (the knowable) have been described. Now, in the next *Shloka*, the conclusion is presented along with its fruit.