Bhagavadgeeta : ( 26/11/2012. )

24/03/2017 19: True Knowledge : 7. What is the supreme object of knowledge then, whose experience abolishes the distinction between the subject and object? That is Brahman, according to the Bhagavadgita. Inasmuch as it includes within its Being both the objective universe and the subjective faculties, we cannot designate it as either being or non-being—na sat tan nasad ucyate. It is neither sat nor asat, in the sense we understand these two terms. We cannot say whether it is something that is existent, or that which is non-existent. We consider the existence of a thing as a content of sensory experience. When we say that something exists, we mean that it is perceptible or cognisable. We generally associate existence with objects, as a quality or an attribute of the object. When we say a table exists or a tree exists or something exists, we immediately regard this existence as a predicate of that which we regard as the nominative or the substantive, the pure subjec

19/03/2017.  Chapter-19: True Knowledge : 6. 1. We have usually been identifying knowledge with learning—the academic acquisition of information regarding the various objects of the world. But spiritual wisdom is the same as insight, known also as intuition, whereby the object of knowledge is possessed in completeness and does not any more remain as an extraneous something. 2. Knowledge is power, and where power is lacking in respect of the object of knowledge, it can be safely said that right knowledge of that object also is comparatively lacking. Knowledge of an object is not merely the observation of an object in a scientific manner; it is a complete grasp of the secrets of that object, whereby it becomes a content of one’s knowledge in an inseparable manner. 3. Therefore it is that it acquires complete control over the object—mastery over things—so that the apotheosis of knowledge is omniscience, which cannot be separated from omnipotence. So knowledge is power, know

12/03/2017.  Chapter -Chapter 19: True Knowledge : 5. But what is true knowledge? This is described in a few verses in this very chapter. While, finally, true knowledge has to be identified with actual realisation of existence in its pristine purity, anything that is contributory to the acquisition of this knowledge is also regarded as knowledge, so that righteousness, virtues and those qualities that we consider as praiseworthy are also regarded as knowledge. Humility, though it cannot be identified with knowledge as such, is associated with knowledge. Unpretentiousness and straightforwardness of behaviour cannot be identified with knowledge as such, but it is a reflection of true knowledge. It indicates true knowledge and contributes to the acquirement of true knowledge; and so are other virtues, such as non-violence and love, servicefulness, charitable feeling, detachment and freedom from every kind of clinging, whether to the senses or the mind. The capacity to

03/03/2017.  Chapter -Chapter 19: True Knowledge : 4. 11.1 I. Thus it is that whatever we regard ourselves to be in an empirical sense goes with the world of objects. II. Therefore, in this characterisation or categorisation of the object universe in these verses of the thirteenth chapter, everything is rolled up in an omnibus. III Whatever we know is the world of objects. That which becomes the instrument in cognising the presence of the object is knowledge. Knowledge is either lower or higher. 11.2 I. Perceptive knowledge or sensory knowledge is a lower knowledge whereby we acquire a sort of acquaintance with the objects, but not a true knowledge of things. II. We come in contact sensorily and psychologically with the name and form of the things of the world in a mediate manner of space-time contact, but we never enter into the being of anything. III. Really we have no knowledge of anything ultimately. IV. We have only an acquaintance with the name and fo