jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute |
anādi matparaṁ brahma na sat tan nāsad ucyate ||12|| (XIII)
“That which is to be known, jñeyaṁ, that which is to be known; yat tat pravakṣyāmi, I will tell you; yaj jñātvā, by knowing which; amṛtam aśnute, you will attain to immortality.”
The same concept of ‘dharma amṛtam’, is the same as amṛtam aśnute, how to attain to that: anādi matparaṁ brahma na sat tan nāsad ucyate ||, “It’s the knowledge of the eternal, anādi, which cannot be described either as existing or as not existing; it is beyond what we can call existing or not existing; matparaṁ brahma, I am that; anādi, ‘know Me as the origin of all that’ is the supreme knowledge.”
sarvataḥ pāṇipādaṁ tat sarvato ’kṣiśiromukham |
sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati ||13|| (XIII)
“It is that eternal, (it is a summary of the 11th chapter), sarvataḥ pāṇipādaṁ, whose hands and feet are everywhere, that eternal reality is one whose hands and feet are everywhere; sarvataḥ pāṇipādaṁ tat sarvato ’kṣiśiromukham |, His eyes are everywhere, His face is everywhere, His head is everywhere; sarvataḥ śrutimal loke, He is one who hears everything; sarvam āvṛtya tiṣṭhati ||, He pervades everything and stands firm in all things.”
sarvendriyaguṇābhāsaṁ sarvendriyavivarjitam |
asaktaṁ sarvabhṛc caiva nirguṇaṁ guṇabhoktṛ ca ||14|| (XIII)
sarvendriya–guṇābhāsaṁ, “He is one who is able to perform all the senses even though He is vivarjitam , He is devoid of all the sarvendriya.”
He is devoid of all the senses but yet He is capable of functioning all the senses. That is to say: without eyes He can see, without ears He can hear; all the senses…He does not have senses but He is ‘sense of sense’. This is in the Kena Upanishad (I, 2), we have: śrotrasya śrotraṁ, the ear of the ear; cakṣuṣaścakṣu, the eye of the eye; prāṇasya prāṇaḥ, the breath of breath; vāco ha vācaṁ, the speech of the speech.
That is described here: sarvendriyaguṇābhāsaṁ sarvendriyavivarjitam |, “He has no sense but He is sense of all senses, therefore even without senses, He has all the function of senses.”
asaktaṁ sarvabhṛc caiva , “He bears everything, sarvabhṛc, He bears everything; asaktaṁ, and yet He is unattached to all; He is guṇabhoktṛ, He enjoys all the guṇa(s), nirguṇaṁ, but He is without any attachment to any guṇa(s), He is beyond all the guṇa(s).”
(XIII, 15)bahir antaś ca, He is outside and He is inside; bhūtānām, He belongs inside of all, He belongs outside of all; acaraṁ caram eva ca |, He is immobile and He is mobile.
sūkṣmatvāt tad, because of Its subtlety, āvijñeyaṁ, He cannot be known because He is so subtle; dūrasthaṁ, He is very far; cāntike, He is very near.
(XIII, 16)avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam | , He stands, avibhaktaṁ, undivided, even when things are divided; in division He stands undivided.
bhūtabhartṛ ca, He is the Lord of all the creatures, taj jñeyaṁ, it is that which is to be known, grasiṣṇu, He is the destroyer; prabhaviṣṇu ca ||, He is the great majestic preserver of all that.
(XIII, 17)jyotiṣām api taj jyotis tamasaḥ param ucyate |, Beyond all darkness He is the light of all lights.
jñānaṁ jñeyaṁ jñānagamyaṁ hṛdi sarvasya viṣṭthitam ||, He is there seated in everybody, He is that which is jñāna, He is that which is to be known, He is that which is capable object of all knowledge. He is the knower, He is the knowledge, He is the object of knowledge.
(XIII, 18)iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samsataḥ | , all that I have now told you into kṣetra, the knowledge, the field and the knowledge, all that has to be known, jñeyaṁ.
madbhakta etad vijñāya madbhāvāyopapadyate ||, all this is known in fullness by My devotee. Even the seeker of knowledge gets all this knowledge only when this knowledge gets imbued with devotion. When ‘Jnani’ becomes ‘Bhakta’, then that Bhakti becomes avyabhicāriṇī (XIII, 10), and then in that highest condition of Bhakti, the supreme knowledge is revealed. Not only that, there is a very important word that comes mad–bhāvāyopapadyate, he attains to My bhāvā, My becoming: he becomes like Me.
There are 3 kinds of realisation of which the highest is madbhāvā. There is sāyujya–mukti, there is sālokya–mukti, and there is sādharmya–mukti: three kinds of liberations. Normally when you pursue the path of knowledge, you get ‘sāyujya–mukti’, you become united completely, you become one, yujya, complete unity with the Divine, you are lost, you are not at all there. The knowledge of the Self which is one, when attained is called sāyujya–mukti. You become liberated; it’s not a complete liberation, although many people describe it as complete liberation; but in the eyes of the Gita, it’s not a complete liberation. It is a ‘liberation’, but to be completed further by other liberations.