In the Bhagavad Gita, Lord Krishna describes the knowledge pertaining to “divine mystery” as a “royal secret and knowledge.” It is gained only through direct experience or revelation, as is seen in the case of enlightened souls. Unlike scientific knowledge which appeals through its rational approach, this higher unchanging truth is not tangible to the human mind.
In this quest, a spiritual aspirant begins by trying to understand the universe and this automatically leads to probing the origin and cause of the entire creation, Swami Gautamananda said in a lecture. This knowledge transcends the bounds of reason and senses, and is beyond the understanding of the mind and the intellect; the Lord eventually gives Arjuna divine sight to comprehend it.
The Lord says that though He created all beings with their countless variety and differences, He is not affected by their merits or demerits; nor does He have any selfish motive in the governance of the universe. The power to rule is incumbent on a king and is inbuilt and inseparable from him even as the sun is inseparable from its rays. The universe is created and controlled by Him. Scriptures say that under His command, the sun, moon and the stars, and the entire universe function and would not dare to transgress from this scheme of His.
As these truths are internalised in one’s consciousness, it brings about a purifying effect on the great-souled men who constantly meditate on them. This constant perception that the world is God’s creation is the basis of what is called jnana yagna. Such realised souls have the feeling that Brahman alone is reflecting through them. However, this thought may lead one’s self to identify the jivatma that refers to itself as “I,” or “me,” with Brahman. If such a one says he is the Brahman, it is egoism.
But the self-effacing ego in the jnani sees only God and this is the vision hailed as brahma jnana. By the knowledge of the oneness of God and of His different manifestations, a jnani sees the Brahman as the sum total of all and of his self as a part of it. The Lord is the sesha (master) and he is a seshi (servant). It is clear to him that it is because of God he exists and that he owes his total allegiance to Him.