Understanding Bhagavad-gītā 18.53-18.55: the four types of jñānis

I am often asked about jñānis and whether Brahman realization is possible without bhakti. Here, I examine Śrī Viśvanātha’s commentary on the Bhagavad-gītā verses 18.53 – 18.55 which clarifies the matter. These verses are deceptively complicated and require some considerable skill to explain, which is why Śrī Viśvanātha’s commentary is so invaluable. I will first translate Śrī Viśvanātha’s commentary on each verse below and then provide translation of the verses.

To experience Brahman, one must give up jñāna and ajñāna both

In the commentary to 18.53, Śrī Viśvanātha makes the point that to attain Brahman realization, the goal of jñānis, one must not only become free of avidyā or ajñāna, but also from vidyā or jñāna. He writes —

ahaṅkārādīn vimucyety avidyoparamaḥ | śāntaḥ sattva-guṇasyāpy upaśāntimān iti kṛta-jñāna-sannyāsa ity arthaḥ | jñānaṁ ca mayi sannyaset [bhā.pu. 11.19.1] ity ekādaśokteḥ | ajñāna-jñānayor uparamaṁ vinā brahmānubhavānupattir iti bhāvaḥ | brahma-bhūyāya brahmānubhavāya kalpate samartho bhavati ||18.53||

Giving up ahaṅkāra and other items [in verse 18.53] implies a cessation of avidyā. [The quality of being] śānta implies one in whom even sattva guṇa has ceased to function. That is, the person has given up jñāna as well, as stated in the 11th canto: “and offer jñāna in me”. The overall sense is that without cessation of both jñāna and ajñāna, the experience of Brahman is ] impossible. He becomes capable (kalpate) of Brahman experience (brahma-bhūyāya).

Based on the above, the translation of the verse is (modified from Babaji’s translation) —

ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham | vimucya nirmamaḥ śānto brahma-bhūyāya kalpate ||BG 18.53
Giving up egotism, the force of material desires, arrogance, desires for sense pleasures, anger, and possessions [i.e. after the stoppage of avidyā or ajñāna], being free from the notion of ownership and in whom sattva guṇa has ceased to function [i.e. one who has given up vidyā or jñāna as well], one becomes capable of experiencing Brahman.

avidyā or ajñāna refers to the mistaken notion that one is the body. Obviously, one must become free from it if one is to transcend the body. But, vidyā or jñāna, the awareness that one is separate from the body must also be given up if one is to experience Brahman. This is what verse 18.53 is teaching us.

Bhakti remains after the renunciation of jñāna and ajñāna

Śrī Viśvanātha’s commentary on 18.54 begins by explaining the first line, which is relatively straightforward —

tataś copādhy-apagame sati brahma-bhūto’nāvṛtta-caitanyatvena brahma-rūpa ity arthaḥ, guṇa-mālinyāpagamāt | prasannaś cāsāv ātmā ceti saḥ | tataś ca pūrva-daśāyām iva naṣṭaṁ na śocati na cāprāptaṁ kāṅkṣati dehādy-abhimānābhāvād iti bhāvaḥ | sarveṣu bhūteṣu bhadrābhadreṣu bālaka iva samaḥ bāhyānusandhānābhāvād iti bhāvaḥ |

And after that [i.e. after the cessation of vidyā and avidyā], when the upādhis dissipate, one becomes brahma-bhūta, that is to say, one is as Brahman, being uncovered consciousness, owing to the removal of the impurities of the guṇas. prasannātmā [is a dvandva samasa i.e.] he is blissful and he is ātmā. After that, he does not grieve for that which is destroyed, and does not desire that which is unattained, [which he was prone to do] in the prior state. The sense is that this is due to a lack of identification with the body. That is, he is equal like a child to all beings, whether auspicious or inauspicious, owing to a lack of awareness of externals.

After the cessation of vidyā and avidyā as mentioned in 18.53, the first line of 18.54 states that one becomes uncovered consciousness, due to the melting away of the guṇas.

Explaining the second line is much more complicated. Śrī Viśvanātha’s commentary masterfully presents the Gauḍiya view on these matters. I present translations to the long paragraph in parts for ease of reading.

tataś ca nirindhanāgnāv iva jñāne śānte’py anaśvarāṁ jñānāntarbhūtāṁ mad-bhaktiṁ śravaṇa-kīrtanādi-rūpāṁ labhate | tasyā mat-svarūpa-śakti-vṛttitvena māyā-śakti-bhinnatvād avidyāvidyayor apagame’py anapagamāt | ata eva parāṁ jñānād anyāṁ śreṣṭhāṁ niṣkāma-karma-jñānādy-urvaritatvena kevalām ity arthaḥ |

Next, just like fire without fuel, upon the cessation of jñāna even, one obtains bhakti for Me characterized by hearing, chanting etc. This bhakti is indestructible, and was present inside jñāna. Because bhakti, being a function of My svarūpa-śakti, is different from māyā-śakti, she does not stop functioning even when there is a cessation of avidyā and vidyā. Therefore, [this bhakti is] the highest, being different from jñāna. That is, she is pure, being all that is left [after the giving up of] niṣkāma-karma, jñāna and other practices.

This relates back to the concept of guṇi-bhūta bhakti that Śrī Viśvanātha discussed in prior chapters at length. The ‘mixed’ bhakti that was present in the practice of jñāna becomes unveiled once jñāna is given up. By virtue of that bhakti, one gets the grace of Bhagavān, and thereby, attains Brahman.

He now explains why the word ‘labhate’ or attains was used for bhakti in the verse. If bhakti was already present in the jñāni’s practice, what is the point of using such a word? He explains —

labhata iti pūrvaṁ jñāna-vairāgyādiṣu mokṣa-siddhy-arthaṁ kalayā vartamānāyā api sarva-bhūteṣv antaryāmina iva tasyāḥ spaṣṭopalabdhir nāsīd iti bhāvaḥ | ata eva kuruta ity anuktvā labhata iti prayuktam | māṣa-mudgādiṣu militāṁ teṣu naṣṭeṣv apy anaśvarāṁ kāñcana-maṇikām iva tebhyaḥ pṛthaktayā kevalāṁ labhata itivat |

[the word labhate is explained]. Previously, this bhakti was not clearly apprehended just as the indwelling Paramātmā in all beings [is not known]. This is despite the fact that she was present in a small portion in the processes of jñāna, vairāgya etc. for the purpose of [enabling] attainment of liberation. This is why the word ‘kurute’, ‘does’ [bhakti] was not used, but labhate, ‘attains’ [bhakti] was used. This is just as when green or black pulses are destroyed , golden gemstones [mixed with them] are attained unscathed by themselves, separated from the pulses.

He reminds us that even at this stage, one does not merge into Brahman —

sampūrṇāyāḥ prema-bhaktes tu prāyas tadānīṁ lābha-sambhavo’sti nāpi tasyāḥ phalaṁ sāyujyam ity ataḥ parā-śabdena prema-lakṣaṇeti vyākhyeyam ||54||

At that time, there is only the attainment of the complete prema-bhakti, but not the fruit of that bhakti which is merging into Brahman. Therefore, the word ‘parā’ in that verse should be explained as [bhakti having the] characteristics of prema.

Finally, the translation is as follows —

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati | samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām || B.G. 18.54
He is as Brahman, being uncovered consciousness. He is blissful and ātmā. He neither grieves for that which is destroyed nor desires that which is unattained. Being equal to all beings, He attains supreme devotion to Me.

Difference between jñāna and bhakti

Now if the fruit of that bhakti, which would be merging into Brahman, is not attained, then what is attained? He raises this question and replies —

nanu tayā labdhayā bhaktyā tadānīṁ tasya kiṁ syād ity ato’rthāntra-nyāsenāha bhaktyeti | ahaṁ yāvān yaś cāsmi taṁ māṁ tat-padārthaṁ jñānī vā nānāvidho bhakto vā bhaktyaiva tattvato’bhijānāti, bhaktyāham ekayā grāhyaḥ [bhā.pu. 11.14.11] iti mad-ukteḥ | yasmād evaṁ tasmāt prastutaḥ sa jñānī tatas tayā bhaktyaiva tad-anantaraṁ vidyoparamād uttara-kāla eva māṁ jñātvā māṁ viśati mat-sāyujya-sukham anubhavati | mama māyātītatvād vidyāyāś ca māyātvād vidyayāpy aham agamya iti bhāvaḥ |

Question: what then happens to him at that time by virtue of that attained bhakti? He replies — the jñānī knows me factually as I am, that is to say, the jñānī knows me as the tat-padārtha [Paramātmā] and the bhakta knows Me, [both know me] by bhakti alone. As the Bhāgavata states, “I am attainable by bhakti alone”. Because of this, the jñānī under consideration, by that bhakti alone (tatas), knowing me only at the time after the cessation of vidyā (tad-anantaram), experiences the happiness of merging with Me (viśate). The meaning is that because I am beyond māyā, and because vidyā is of the nature of māyā, I am unattainable even by vidyā.

So the translation of 18.55 is as follows —

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ | tato māṁ tattvato jñātvā viśate tad-anantaram ||
B.G. 18.55
Through that supreme devotion, one fully realizes Me in truth, what the extent of My glories are and who I am in My essential nature. Thereafter, on knowing Me in reality through such devotion, one enters into Me [achieves sāyujya liberation].

He explains now that there are two types of jñāna.

kiṁ ca,—sattvāt sañjāyate jñānam iti smṛteḥ [gītā 14.17] sattvajaṁ jñānaṁ sattvam eva | tac ca sattvaṁ vidyā-śabdenocyate yathā tathā bhakty-utthaṁ jñānaṁ bhaktir eva saiva kvacit bhakti-śabdena kvacit jñāna-śabdena cocyata iti jñānam api dvividhaṁ draṣṭavyam |

The jñāna that is born out of sattva, as stated in “sattvāt sañjāyate jñānam – from sattva, jñāna is born” (BG 14.17), is sattva only. And that sattva is also called vidyā. In the same way, the jñāna born out of bhakti is bhakti only. This bhakti itself is called ‘bhakti’ in some places, and jñāna in other places. In this way, there are two types of jñāna.

The first type has to be given up, and the second one awards Brahman —

tatra prathamaṁ jñānaṁ saṁnyasya dvitīyena jñānena brahma-sāyujyam āpnuyād ity ekādaśa-skandha-pañcaviṁśaty-adhyāya-dṛṣṭyāpi jñeyam |

There, the first type of jñāna must be given up, and by means of the second type of jñāna, one should attain unity with Brahman. This is to be understood from the point of view of the twenty-fifth chapter of the eleventh canto of the Bhāgavata.

Two types of jñānis who fall away from their sādhanā

He now shows that there are two types of jñānis who fall away from their sādhanā.

atra kecid bhaktyā vinaiva kevalenaiva jñānena sāyujyārthinas te jñāni-māninaḥ kleśa-mātra-phalā ativigītā eva | anye tu bhaktyā vinā kevalena jñānena na muktir iti jñātvā bhakti-miśram eva jñānam abhasyanto bhagavāṁs tu māyopādhir eveti bhagavad-vapur guṇa-mayaṁ manyamānā yogārūḍhatva-daśām api prāptās te’pi jñānino vimukta-mānino vigītā eva |

Here, some desire merging with Brahman purely by jñāna devoid of bhakti. These consider themselves jñānis, but attain only hardship as the fruit, and are severely criticized. Others, however, knowing that no liberation is possible by pure jñāna without bhakti, practice jñāna mixed with bhakti. However, they think that Bhagavān is but an upādhi of māyā. Thinking that His form is made of the guṇas, even after attaining the state of being a yogārūḍha, that is becoming an adept of yoga, these jñānis, who merely think that they are liberated [but are not], are also criticized.

The first type of jñāni is severely criticized, and the second type of jñāni is criticized to a lesser extent. He cites SB 11.5.3 as proof of the two types of jñānis above —

mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha | catvāro jajñire varṇā guṇair viprādayaḥ pṛthak ||

ya evaṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram | na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ || [bhā.pu. 11.5.2-3] iti |

From the mouth, arms, thighs, and feet of the Puruṣa appeared the four respective vocational classifications (varṇas) along with the four stages of life (āśramas). The varṇas were distinctively divided into vipra, kṣatriya, vaiśya, and śūdra according to the corresponding guṇas that determine their natures. Among human beings belonging to these divisions, those who [naively] neglect to worship the Puruṣa, who is directly the primordial ground of being of all individual beings (ātma-prabhavam) and the Supreme Immanent Regulator of all being (Īśvara), or who [knowingly] show Him contempt, are deprived of their status and fall into degradation

The last line refers to two types of jñānis corresponding to the two verbs – bhajanti and avajānanti. He notes:

asyārthaḥ ye na bhajanti ye ca bhajanto’py avajānanti te sannyāsino’pi vinaṣṭa-vidyā apy adhaḥ patanti |
the meaning is that even sannyāsis, who do not worship, and those who disrespect even as they worship, fall down, their vidyā destroyed.

Śrī Viśvanātha provides more evidence for his system —

tathā ca hy uktam
ye’nye’ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ |

āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho’nādṛta-yuṣmad-aṅghrayaḥ || [bhā.pu. 10.2.32] iti |

Similarly, it is stated —
O Lotus-eyed Lord, those who consider themselves as liberated, having elevated themselves to an exalted status through great hardship but who then disregard Your lotus feet, fall down from that position. (SB 10.2.32)

He astutely notes that the term “lotus feet” here stands for Bhagavān’s form, and disrespecting His form means thinking that it is material —

atra āṅghri-padaṁ bhaktyaiva prayuktaṁ vivakṣitam | anādṛta-yuṣmad-aṅghraya iti tanor guṇa-mayatva-buddhir eva tanor anādaraḥ |

Here, the intent is that the word “lotus-feet” are to be considered to be accompanied by bhakti alone. By the statement “disregard your lotus feet”, [what is meant is that] thinking that His form is made of the guṇas is itself disrespect of His form.

What is the result of their practice? The verse states that they fall away from their practice —

ato bhagavad-aparādhena jīvan-muktva-daśāṁ prāptā api te’dhaḥ patanti |

Therefore, due to aparādha toward Bhagavān, despite attaining the state of jīvan-mukti, they fall down.

He gives an explicit verse that supports the notion that offenders to Bhagavān fall away —

yad uktaṁ vāsanā-bhāṣya-dhṛtaṁ pariśiṣṭa-vacanam |

This is stated in the pariśiṣṭa section of the vāsanā-bhāṣya —

jīvan-muktā api punar yānti saṁsāra-vāsanām | yady acintya-mahā-śaktau bhagavaty aparādhinaḥ || iti |

The jīvan-muktas again become [trapped in] desires pertaining to saṁsāra, if they become offenders to Bhagavān, who possesses inconceivable great śaktis.

So does 18.54 not apply to them? It does, but they give up that bhakti also, which is why they do not attain their goal —

te ca phala-prāptau satyām arthāt nāsti sādhanopayoga iti matvā jñāna-sannyāsa-kāle jñānaṁ tatra guṇī-bhūtāṁ bhaktim api santyajya, mithyaivāparokṣānubhavaṁ tv asya manyante | śrī-vigrahāparādhena bhaktyā api jñānena sārdham antardhānād bhaktiṁ te punar naiva labhante | bhaktyā vinā ca tat-padārthānanubhāvān mṛṣā-samādhayo jīvan-mukta-mānina eva te jñeyāḥ | yad uktam—ye’nye’ravindākṣa vimukta-māninaḥ iti |

And they think that when the result is attained, there is no need of the sādhana or means. At the time of giving up jñāna, they give up not only jñāna but also the small bhakti in their practices. The direct experience of Bhagavān is considered by them to be mithyā. Due to the offense to Bhagavān’s form, bhakti also disappears along with jñāna, and they do not attain bhakti again. Without bhakti, they are unable to experience tat-padārtha (the Paramātmā). Their meditation is worthless and they only think that they have become jīvan-muktas. This is stated in the verse, ye’nye’ravindākṣa vimukta-māninaḥ.

Two types of jñānis who attain their goal

So then to whom do the verses 18.53-18.55 apply? There are two more types of jñānis. These jñānis are not offenders to Bhagavān —

ye tu bhakti-miśraṁ jñānam abhyasyanto bhagavan-mūrtiṁ sac-cid-ānandamayīm eva mānayānāḥ krameṇāvidyāvidyayor uparāme parāṁ bhaktiṁ labhante |

On the other hand, those who practice jñāna mixed with bhakti, considering Bhagavān’s form to be sac-cid-ānanda, attain supreme bhakti after the sequential cessation of avidyā and vidyā.

Verses 18.53-18.55 apply to the one of them —

te jīvan-muktā dvividhāḥ | eke sāyujyārthaṁ bhaktiṁ kurvantas tayaiva tat padārtham aparokṣīkṛtya tasmin sāyujyaṁ labhante te saṅgītā eva |

These jīvan-muktas are of two types. One type perform bhakti for sāyujya mukti, and by that bhakti, they directly experience the tat padārtha, and merge into it. They are praised [in the scriptures].

The second type of jñāni gives up the desire of mukti —

apare bhūribhāgā yādṛcchika-śānta-mahā-bhāgavata-saṅga-prabhāvena tyakta-mumukṣāḥ śukādivad bhakti-rasa-mādhuryāsvāda eva nimajjanti, te tu parama-saṅgītā eva |

Others, the greatly fortunate ones, by the causeless influence of a great bhāgavata in the mood of śānta, give up their desire for mukti, and like śuka and others, drown themselves in tasting the sweetness of bhakti rasa. They are greatly praised. As is stated —

This type of jñāni is described in the Bhāgavata —

yad uktam—

ātmārāmāś ca munayo nirgranthā apy urukrame

kurvanty ahaitukīṁ bhaktim itthambhūta-guṇo hariḥ || [bhā.pu. 1.7.10] iti |

The sages, though liberated from the knot of egoic identity, and though delighting in the Self alone, engage in causeless devotion to Śrī Kṛṣṇa, the majestic player (Urukrama), for Śrī Hari is intrinsically endowed with such captivating qualities. (SB 1.7.10

In this way, there are four types of jñānis —

tad evaṁ caturvidhā jñānino dvaye vigītāḥ patanti, dvaye saṅgītās taranti saṁsāram iti ||55||

In this way, there are four types of jñānis. Of them, two types are criticized and fall away. Two types are praised, and cross over saṁsāra.

Summary

There are four types of jñānis. Of these the first two types are —

1. Those who do not perform bhakti.
2. Those who also perform a small amount of bhakti but they consider Bhagavān’s form as material.

These two jñānis are criticized in the scriptures (the first one is criticized more than the second), and they do not attain their goal due to offenses to Bhagavān.

The other two types are —
1. Those whose practice consists of jñāna mixed with bhakti, and consider Bhagavān’s form to be sac-cid-ānanda.
2. Those who, by association of a bhakta, become śānta bhaktas and give up their desire for mukti.

Of these, the first attain sāyujya, while the other become uttama bhaktas.