Adhyatm is knowledge of God’s dominance.
The awareness that is derived from a direct perception
of
the Supreme Spirit,
the ultimate essence,
is
knowledge.

Lord Krishn sings in Chapter 13 0f Bhagavad Gita:

“Constantly resting in the awareness that is called adhyatm
and
perception of the Supreme Spirit
who is the end of realization of truth
are
all knowledge
and
whatever is contrary to them is ignorance.”

Lord Krishn said in Chapter Four that the man who tastes
the manna of knowledge generated by the accomplishment of yagya becomes one with the eternal God.
Here, too, he says that apprehension of the reality
that
the Supreme Spirit is knowledge.
Whatever is opposed towards it is ignorance.

Lord Krishn promises to enlighten Arjun well on that
which ought to be known
and
after knowing which the mortal man achieves
the quality
of
deathlessness.

HE sings:

“I shall discourse to you well upon the God
without a beginning or end,
who is worthy of being known
and
after knowing whom
the stuff of immortality is gained
and
who is said to be neither
a being
nor
a non-being.”

The ultimate God who is without a beginning and end is said to be
neither a being nor a non-being,
because so long as he is removed he is an entity,
but
who can say what he is when a worshiper-a-sage-is assimilated in him.

Now there is only a single entity
and
the consciousness of otherness is obliterated.
In such a state God is neither an entity nor a non-entity;
he is only that which is spontaneously perceived.

Lord Krishn now elaborates the ways of this great Soul:

“He has hands and feet,
eyes, heads, mouths, and ears on all sides,
because
he exists pervading all in the world.”

“Knowing the objects of all senses
he is yet without senses;
unattached to and beyond the properties of nature
he is yet the sustainer of all;
and
he is also the one into whom all the properties merge.”

Devoid of senses, unattached, and beyond the properties of matter,
he yet sustains all and is the enjoyer of all properties.

As Sri Krishn has said before,
he is the enjoyer of all yagya and penances.
All the three properties are thus dissolved in him at last.

Lord Krishn further adds:

“Existing in all animate and inanimate beings,
he is both animate and inanimate;
he is also unmanifest
because
he is so subtle,
and
both
distant and close.”

He is all-pervading, both animate and inanimate,
imperceptible because of his fineness,
beyond knowing by the mind and the senses,
and both close and far away.

And then:

“The Supreme Spirit who is worth knowing,
and
who appears to be different in different beings
although he is one and undivided,
is
the
begetter,
sustainer,
and
destroyer
of
all beings.”

Both external and inner phenomena have been indicated here:
for instance, external birth and inner awakening,
external sustenance and inner adherence to the beneficial yog,
external change of body and inner dissolution of all,
that is,
the disintegration of the causes that lead to the generation of beings,
and
along with this dissolution-access to the identitical God.

These are all attributes of that Supreme Being.

Lord Krishn sings:

“The light among lights and said to be beyond darkness,
that God, the embodiment of knowledge,
worthy of being known,
and
attainable only through knowledge,
dwells
in the hearts of all.”

The awareness that comes with intuitive perception is knowledge.
And by this knowledge alone can there be realization of God.

He dwells in the hearts of all;
the heart is his dwelling and we cannot find him
if we search for him anywhere else.
Therefore, it is laid down by the canon
that
God can be attained only through
inner contemplation
and
conduct of yog.

Lord Krishn concludes:

“Knowing the truth of what has been briefly said
of
kshetr,
knowledge,
and of God,
who ought to be known,
my devotee attains to my state.”

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©

 _/l\_
Humble Wishes.