Knowledge – Bhagavad Gita, Ch 18, Vs 18-22

Knowledge

18
The knower, the knowing (of the thing to be known), and the knowledge of it, constitute the three factors that induce action. Action, the instrument and the doer are the three components of the action itself.

Knowledge

The knowledge, the knowing and the knower.

“The knower, the knowing (of the thing to be known), and knowledge of it.”

“Knowledge” – what is known.

“Knowing” – the process of getting the knowledge.

“Knower” – the one who receives the knowledge.

Knowledge, knowing, and the knower” is also translated as “Knowledge, the object of knowledge, and the knower.” What is the difference between ‘knowing’ and ‘the object of knowledge’?

“The object of knowledge” is a ‘sense object’ that is perceptible by any of the five senses.

“The knower” is the one who wants to know it.

“The knowledge” is what is received by the Knower — what the knower knows.

“The object of knowledge” is anything your physical senses perceive. Once you have perceived something, whether gross or subtle, you know it. It is now “knowledge” and you are the “knower” of that knowledge.

Once you ‘know’ something you may like it or not. If you like it you act in order to get it. If you don’t like it, you act to avoid it. In other words, the receiving of the perceptions of the physical senses compel action. Whether wanting to have or avoid it, both are ‘desires’.

Desires are considered to be obstacles to yoga, so many yogis try to get rid of them. This is not possible. But it is possible to rise above being attached to these desires by becoming their master (they don’t run you). This is achieved by abandoning attachments and becoming indifferent to their presence.

You are not aware of everything that you know. For instance, it is like looking at something with your eyes while your eyes are also seeing other things in your peripheral vision of which you are unaware but are receiving regardless. 

Also, anything perceived by any of the senses is called ‘knowledge’, but knowledge is not always correct knowledge. 

In this world of human existence, the way we know something requires that the senses reach out to their ‘objects’, perceive them, and bring back what they have perceived to the mind to be known and stored in memory.

KnowledgeIn the world of Yoga, one perceives things in sabija samadhi, but not with the physical senses, but with the sense faculties which have separated from the physical senses. In this situation, what is ‘known’ is Divine, rather than mundane. During this time there is no desire for anything because you are already fulfilled, and any action that takes place is spontaneous and incurs no karma (the bondage accrued by performing action for personal gain).  

In nirbija samadhi however, knowledge is Absolute, so there is no object of knowledge or any process of knowing going on, and the knower is merged into the Divine Absolute. Though he retains his individuality, he is not only beyond any sense of doing, but he is beyond having any sense-of-self. Here there is only all of Us, Divine Love, Perfect Bliss and complete Fulfillment. 

Action

The action, the instrument and the agent.

“Action, the instrument and the doer are the threefold components of action.”

“The instrument” – one or more of the senses and the mind.

“The action” – the act of utilizing the instrument.

“The agent” – the performer of the action.

Knowledge, Action & Agent

19
It is taught in Sankhya, that knowledge, action and agent are of three kinds according to the three gunas. Now here about these:

He is saying that knowledge, action and the doer of action are of three kinds generated by the three gunas. When it comes to action of any kind, including both learning (knowing) and doing (acting), it is always the gunas that are the cause, and it is their attributes of pleasant (sattva), passionate (rajas) or dull (tamas) that determine the nature of the learning and doing, as well as their performer.

Sankhya Yoga is one of the great schools of Indian philosophy that relies on intelligence, logic and reasoning. It takes the only reliable means of gaining proof of knowledge to be perception, inference, and the testimony of reliable sources (those who have proven it for themselves and can give authentic guidance). 

20 — Sattvic Knowledge (pleasant and illuminating)
Sattva - IlluminatingThe knowledge by which one sees one undivided Imperishable Reality in all diverse living beings — undivided in the divided — is sattvic knowledge.

While each of us is a different individual from other individuals in WHO it is that each of us really is, you are the one that you are, and I am the one that I am. As separate embodied beings we appear to be different. But because we are all the same in WHAT it is that each of us Really is — Divine Absolute Individuals — we are undivided in our sameness and our true Reality.

21 — Rajasic Knowledge (reckless, excited)
Rajas - excitingThe knowledge by which one sees numerous living entities in diverse bodies as different and separate, is rajasic knowledge.

Not seeing this undivided sameness in WHAT each of us really is, we see only bodies and personalities instead — we see others as different and separate from ourselves.

22 — Tamasic Knowledge (prone to error)
Tamas - mistake!
But that knowledge by which one irrationally clings to one little thing as if it were all that is, possesses no reason or familiarity with Truth, is tamasic.

Any knowledge that is not based on Truth, but is believed to be true and adamantly clung to for dear life, is tamasic knowledge. We see this kind of thinking all around us in those who ignore Truth, and irrationally adulate what they believe as if it were all that is. This belief — this ‘one little thing’ — is their god. 

Knowledge comes before action, so getting correct knowledge is important. This calls for sattva. This kind of knowledge can be sought in everyday life, or by means of direct experience through meditation.

If you can’t understand sattva or imagine yourself in a sattvic state, look at rajas and tamas and consider how you might manage to avoid them.

Shri Ramakrishna
Shri Ramakrishna in Spontaneous Samadhi

If you are seeking God/Truth (by any name), you will also need direct experience to validate or correct what you determine as Truth. Direct experience is known in scriptures as svarga, or heaven, and in Yoga as samadhi. So you will have to get it from the Source, and there is only one way to do this: you must take up meditation. You can take years learning techniques for meditating and hope to get there in this lifetime, or you can surrender yourself to God/Truth in meditation and get their quickly.

Direct experience is the personal experience of knowing Truth/God directly. ‘Directly’ means ‘without any means’. This includes the mind. You cannot achieve direct experience via the mind. The actual state of meditation, which is what you will need for this purpose, is preceded by six things that occur before it. In Surrender Meditation, these six things will occur in their early stages quickly, and continue to advance over time and practice. Direct experience can occur when these requisite precursors have all been achieved even minimally. 

Namaste (I bow to the divine one that you really are),
Durga Ma
durgama.com

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s