Bhagavad Gita Chapter 5, Verse 16

English Translation

But in the case of those of whom that ignorance of theirs becomes destroyed by the knowledge (of the Self), their Knowledge, like the sun, reveals that supreme Reality.

Detailed Commentary

**5.16** **Explanation** -- The word 'tu' (but) is used here to present a different perspective from what was discussed in the previous verse. What was referred to as 'ignorance' (ajñāna) in the previous verse is here called 'that ignorance' (tat ajñānam). To consider one's own being (sattā) and the body as separate is 'knowledge' (jñāna), while to consider them as one is 'ignorance'. We have placed ourselves in some part of the world, i.e., assumed 'I-ness' (ahaṅkāra), and considered some part as 'mine', i.e., assumed 'my-ness' (mamatā). Our existence is continuously experienced, but our 'I-ness' and 'my-ness' keep changing. For instance, first I was a child, and toys etc. were mine; now I am young or old, and wife, son, wealth, house etc. are mine. Thus, we have the knowledge of the change in 'I-ness' and 'my-ness', but not of the change in our own being -- this knowledge is 'discrimination' (viveka). The seeker, by not identifying 'I-ness' and 'my-ness' with the inert (jaḍa), should give importance to their discrimination: that everything with which 'I-ness' and 'my-ness' are associated changes, but 'I', my being, remains the same. The change and non-existence of the inert are comprehensible, but the change and non-existence of the Self are not comprehensible to anyone; because there is no even slightest change or non-existence in the Self. Through this discrimination, one should renounce 'I-ness' and 'my-ness', realizing that the body is not 'I' and changing objects are not 'mine'. This is the destruction of ignorance through discrimination. The relationship between the immutable and the mutable arises from ignorance, i.e., from not giving importance to discrimination. One who has awakened discrimination and severed the relationship with the mutable 'I-ness' and 'my-ness', their discrimination illuminates that Supreme (Param) Reality of the सच्चिदानंदघन (Saccidānandaghana) Parabrahman, i.e., makes it experienced. 'Teṣām ādityavaj jñānaṁ prakāśayati tatparam' -- When discrimination is fully awakened, the mutable ceases to exist. With the cessation of the mutable, there is a clear perception of one's own true nature (svarūpa), which illuminates the all-pervading Parabrahman Tattva, i.e., an experience of non-duality with it occurs. Here, the word 'Param' is used for the Parabrahman Tattva. In the fifty-ninth verse of the second chapter and the thirty-fourth verse of the thirteenth chapter, the word 'Param' has also been used for the Parabrahman Tattva. 'Prakāśayati' (illuminates) means that just as upon the rising of the sun, no new object is created, but objects hidden by darkness become visible; similarly, the Parabrahman Tattva is self-evident (svayaṁ siddha), but due to ignorance, its experience was not occurring. As soon as ignorance is removed by discrimination, the experience of that self-evident Parabrahman Tattva begins to manifest. **Connection** -- In the next verse, the means for attaining the state in which the all-pervading Parabrahman Tattva is experienced are explained.