SLOGAM

Slogam 18

Slogam
Other Descriptions

Bhagavad Gita Chapter 13.18

jyotiṣām api taj jyotis

tamasaḥ param ucyate

jñānaḿ jñeyaḿ jñāna-gamyaḿ

hṛdi sarvasya viṣṭhitam

Translation

He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

13.18 This (self) alone is the ‘light’ which illuminates things like the sun, a lamp, a gem etc. It is knowledge alone in the form of the effulgence of the self which illuminates a lamp, the sun etc. But a lamp etc., dispel the darkness that intervenes between the sense of sight and its subject. Their illuminating power is limited to this extent. This is said to be beyond Tamas (darkness). The term Tamas denotes Prakrti in its subtle state. The meaning is that the self transcends Prakrti. Therefore, It is to be comprehended as knowledge, i.e., to be understood as of the form of knowledge. It is attainable by means of knowledge — such as modesty etc., already described. It is present in the heart of all, i.e., It is specially settled, or present in the heart of all beings like men etc.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

13.18 Tat, that Knowable; is the jyotih, Light; api, even; jyotisam, of the lights-of the sun etc. For the lights like the sun etc. shine because they are enkindled by the light of consciousness of the Self, as is known from Upanisadic texts like, ‘Illumined by whose light the sun shines’ (Tai. Br. 3.12.9.7), ‘By Its light all this shines variously’ (Sv. 6.14), and from the Smrti also, as here (in the Gita) itself: ‘That light in the sun…’ (15.12), etc. It is ucyate, spoken of as; param, beyond, untouched by; tamasah, darkness; ignorance. For cheering up anyone who may become disheartened by thinking that Knowledge etc. is difficult to attain, the Lord says: It is jnanam, Knowledge-humility etc. (verse 7, etc.); jneyam, the Knowable, which has been spoken of in, ‘I shall speak of that which is to be known’ (12); and jnana-gamyam, the Known. The Knowable itself is referred to as jnanagamyam, when after being known, It becomes the result of Knowledge. But when It is an object to be known, It is called jneyam. All these three which are such, visthitam, specially exist; hrdi, in the hearts, in the intellects; sarvasya, of all, of all creatures. For these three are, indeed, perceived there. This verse is begun for concluding the topic under discussion:

Author Name:-Sri Madhvacharya

Purport

Sri Madhvacharya

Since the Supreme Lord Krishna is achieved by experiencing spiritual knowledge, He is understood to be the goal of all knowledge. Know the atma or immortal soul by experiencing the atma. As the Supreme Lord is the bestower of the atma and the atma is only knowable through Him then He is the most worthy object of knowledge. If the Supreme Lord is knowable by other means then the words He spoke earlier in verse 13 jneyam yat tat meaning all that which is worth knowing would make this verse repetitive. Now He affirms here the means to achieve what He revealed as the goal in verse 13 negating any contradiction. The Supreme Lord knows Himself by His Self alone. His knowing is not dependent on any external source outside of Himself. In special cases He is able to be known by others as it is possible to know Him by His desire and also by realization of the atma. But only by His grace can this manifest and without His grace knowledge of Him can never manifest. The Supreme Lord is self illuminated, He is self contented and He is equal towards all. Therefore as He is the foremost of all, He is the object of attainment for all and all jivas or embodied beings should seek His grace for only by His grace can He be known.

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Slogam 18

Bhagavad Gita Chapter 13.18

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