Bhagavad Geeta studies Existence-Knowledge-Bliss Part 2/2

Bhagavad Geeta studies Existence-Knowledge-Bliss Part 2/2

Inert matter exists; a living being also exists. The difference between the existences of these two has to be taken note of. A living being is aware of its own existence while the other is not. Awareness is born of cognition and it is self-evident. A living being knows that it exists. This act of knowing is cognition. There is a variation in the intensity of cognition. Highly evolved beings have more of cognition while those in the early stages have it enshrouded in inertia. The difference between one life and another is in the degree of cognition. This difference is one of degree, not of kind. A mounting release of cognition as well as a condensed intensification of it is the plan of nature.

Between emotion and cognition there is a link. When iron is heated it melts and becomes soft. Instantly it gives out lustre. Emotion in living beings may be equated with the melting process in iron. The next point that has to be admitted is the equation of lustre in the melted metal with cognition. This parallel of the molten state growing lustrous is drawn from inert matter. Now let us turn to living beings. In them emotion and cognition coexist; when emotion gets purified, cognition gets sharpened. Love and sympathy between two persons lead to an understanding better than the one that is commonly found among casual acquaintances. And to the extent men understand each other affinity develops. This link between love and knowledge can be made use of to strengthen the relationship between God and man. Love of God leads to a knowledge of Him. The more one understands God the more one loves Him. Love and knowledge are the obverse and the reverse of the same fact of Godhood. The inter-relation between emotion and cognition is indeed patent in all stages and phases of life.

Intelligence, awareness, cognition, consciousness, conscience—these are terms indicating the same faculty. Chapters thirteen to eighteen of the Gita delineate the path of knowledge. By becoming brighter and brighter a burning lamp reveals itself and its surroundings in an increasing measure. It also begins to throw increasing light on the objects brought to its presence. Let us suppose that the lamp is placed in a glass case, coated with dirt. Bright though the flame is its brilliance is seemingly tarnished. To the extent the glass undergoes cleansing, brilliance becomes patent. The divine lamp of Intelligence is enshrined in the temple of the human frame. As the faculty of understanding undergoes purification, the inner Light begins to shine with greater glory. The processes of cleansing the faculty of understanding are presented in the third section dealing with the path of knowledge. God is Light. It is ultimately realized by the seeker that what shines through the human frame is none other than the inextinguishable Cosmic Light. The yoga of knowledge contributes towards the purification of the faculty of understanding until it reaches its culmination in intuitive knowledge. Sat-cit-anandam or Life, Light and Love are the inseparable three phases of the same Reality. Karma Yoga postulates Sat, Bhakti Yoga postulates Anandam and Jnana Yoga, cit. All the three systems of yoga culminate in Yogeswara. The aspirant is expected to follow all these three systems of yoga simultaneously until they find fulfillment in him as well. Perfection in him then becomes complete. He becomes one with God and God gets defined in him.

Source: Srimad Bhagavad Geeta-Commentary by Swami Chidbhavananda