B.G 13.18
ज्योतिषामपि तज्जयोतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१८॥
jyotiṣām api taj jyotis tamasaḥ param ucyate. jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ॥18॥
[ज्योतिषाम् (jyotiṣām) - of the luminaries; अपि (api) - also; तत् (tat) - that; ज्योतिः (jyotis) - light; तमसः (tamasaḥ) - of darkness; परम् (param) - beyond; उच्यते (ucyate) - is said; ज्ञानम् (jñānam) - knowledge; ज्ञेयम् (jñeyam) - the knowable; ज्ञानगम्यम् (jñānagamyaṃ) - to be reached by knowledge; हृदि (hṛdi) - in the heart; सर्वस्य (sarvasya) - of all; विष्ठितम् (viṣṭhitam) - situated;]
(The light of even the luminaries is said to be beyond darkness. Knowledge, the knowable, and that which is to be reached by knowledge, is situated in the heart of all.)
The light that illuminates even the luminaries is said to be beyond darkness. He is knowledge, the knowable, and the goal of knowledge, situated in the heart of everyone.
Gīta Tātparya 13.18
'jñānagamyam' - is attained by the liberated through knowledge. He is said to be self-luminous, the one Purushottama, the best among the beings. The self-luminosity of beings is through self-knowledge and is possible only by His grace.
ज्ञानेन मुक्तौ प्राप्यत्वात् ज्ञानगम्यम्।
jñānena muktau prāpyatvāt jñānagamyam।
[ज्ञानेन (jñānena) - by knowledge; मुक्तौ (muktau) - in liberation; प्राप्यत्वात् (prāpyatvāt) - due to attainability; ज्ञानगम्यम् (jñānagamyam) - attainable by knowledge;]
As it is attained by the liberated through knowledge, He is 'jñānagamyam', i.e. attainable by knowledge.
"स्वयमेव आत्मना आत्मानं वेत्थ" इति स्वज्ञेयत्वात् ज्ञेयम्। अन्यज्ञेयत्वस्य "ज्ञेयं यत् तत्" इति पूर्वमेव सिद्धत्वात्। कर्तृकर्मविरोधवादिमतं निराकरोति उत्तरज्ञेयशब्देन।
"svayameva ātmanā ātmānaṃ vettha" iti svajñeyatvāt jñeyam। anyajñeyatvasya "jñeyaṃ yat tat" iti pūrvameva siddhatvāt। kartṛkarmavirodhavādimataṃ nirākaroti uttarajñeyaśabdena।
[स्वयमेव (svayameva) - by oneself; आत्मना (ātmanā) - by the self; आत्मानं (ātmānaṃ) - the self; वेत्थ (vettha) - you know; इति (iti) - thus; स्वज्ञेयत्वात् (svajñeyatvāt) - due to being self-known; ज्ञेयम् (jñeyam) - knowable; अन्यज्ञेयत्वस्य (anyajñeyatvasya) - of being known by others; ज्ञेयं (jñeyam) - knowable; यत् (yat) - which; तत् (tat) - that; पूर्वमेव (pūrvameva) - already before; सिद्धत्वात् (siddhatvāt) - due to being established; कर्तृकर्मविरोधवादिमतं (kartṛkarmavirodhavādimataṃ) - the doctrine of opposition between subject and object; निराकरोति (nirākaroti) - refutes; उत्तरज्ञेयशब्देन (uttarajñeyaśabdena) - by the subsequent 'jñeya', i.e 'to know' word;]
The statement "By oneself, by the 'ātman', you know the 'ātman'" (10.15) indicates that it is knowable due to being self-known. The concept that "what is knowable is that" is already established as known by others. The doctrine opposing the relationship between subject and object is refuted by the subsequent 'jñeya', i.e. 'to know' word.
"स्ववेत्ता वेदनं च स्वं स्वेन वेद्यश्च केशवः। परस्य वेत्ता वित्तिश्च वेद्यश्च स्यात् परैः क्वचित्॥ तत्प्रसादं विना कश्चिन्नैवं वेत्तुं हि शक्नुयात्। स्ववेदनेऽन्यवित्तौ वा नासावन्यदपेक्षते। स्वप्रकाश इति प्रोक्तः तेनैकः पुरुषोत्तमः। जीवानां स्वप्रकाशत्वं तत्प्रसादात् स्ववेदनम्॥"
"svavettā vedanaṃ ca svaṃ svena vedyaśca keśavaḥ। parasya vettā vittiśca vedyaśca syāt paraiḥ kvacit॥ tatprasādaṃ vinā kaścinnaivaṃ vettuṃ hi śaknuyāt। svavedane'nyavittau vā nāsāvanyadapekṣate। svaprakāśa iti proktaḥ tenaikaḥ puruṣottamaḥ। jīvānāṃ svaprakāśatvaṃ tatprasādāt svavedanam॥"
[स्ववेत्ता (svavettā) - knower of self; वेदनं (vedanaṃ) - knowledge; च (ca) - and; स्वं (svaṃ) - own; स्वेन (svena) - by own; वेद्यः (vedyaḥ) - to be known; च (ca) - and; केशवः (keśavaḥ) - Keshava; परस्य (parasya) - of another; वत्ता (vettā) - knower; वित्तिः (vittiḥ) - knowledge; च (ca) - and; वेद्यः (vedyaḥ) - to be known; स्यात् (syāt) - may be; परैः (paraiḥ) - by others; क्वचित् (kvacit) - sometimes; तत्प्रसादं (tatprasādaṃ) - by his grace; विना (vinā) - without; कश्चित् (kaścit) - anyone; न (na) - not; एवं (evaṃ) - thus; वेत्तुं (vettuṃ) - to know; हि (hi) - indeed; शक्नुयात् (śaknuyāt) - can; स्ववेदने (svavedane) - in self-knowledge; अन्यवित्तौ (anyavittau) - in other's knowledge; वा (vā) - or; न (na) - not; असौ (asau) - he; अन्यत् (anyat) - other; अपेक्षते (apekṣate) - depends; स्वप्रकाशः (svaprakāśaḥ) - self-luminous; इति (iti) - thus; प्रोक्तः (proktaḥ) - is said; तेन (tena) - by him; एकः (ekaḥ) - one; पुरुषोत्तमः (puruṣottamaḥ) - Purushottama; जीवानां (jīvānāṃ) - of beings; स्वप्रकाशत्वं (svaprakāśatvaṃ) - self-luminosity; तत्प्रसादात् (tatprasādāt) - by his grace; स्ववेदनम् (svavedanam) - self-knowledge;]
"Lord Keshava is the knower of self and his own knowledge, and is to be known by his own self. Sometimes, the knower and knowledge of another may be known by others. Without his grace, no one can indeed know this. In self-knowledge or in other's knowledge, he does not depend on another. Thus, he is said to be self-luminous, the one Purushottama, the best among the beings. The self-luminosity of beings is self-knowledge by His grace."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
(Thus and.)
- stated thus, as well.
