The ultimate knowledge or jnana is the awareness of the Bhagavat Tatva, the Truth of the Supreme Brahman. The fifteenth chapter of the Bhagavad Gita contains the essence of what the Lord has explained in entire 18 chapters. This is also what the Mahabharata, the Puranas, the Itihasas and the Vedas reinforce to mankind, pointed out Sri Krishnamurthy Sastrigal in a discourse. The Lord talks highly of this sastra and shows that through Bhagavat tatva jnana the jiva can realise his moksha swaroopa. The Lord is the Purushottama, the Akshara Brahman who is alone the Supreme Reality.
Sastras speak of Brahman as Nirguna, and as Saguna when engaged in creation. This is explained in the Gita as the Akshara and Kshara. The Akshara Brahman is Nirguna and beyond all the changes that take place constantly in this world. This is the most wonderful aspect of Brahman. All creation is subject to change, that is, birth, growth and decay. All bhutas are the forms and beings in creation that are constantly changing even within their short-lived span of existence. They are thus Kshara. But they are all the manifestations of the Akshara Brahman.
Sastras make a distinction between the temporary reality of the world in which we live, the Vyavaharika Satya and of the Ultimate Reality, the Paramartika Satya. The world appears to be real to each one until such time when dissolution takes place. The manifold manifestation is possible because of the Maya Shakti of the Akshara Brahman. Brahman, along with the inseparable Maya Shakti brings forth all this creation and other activities. But He stands apart from it even when He supports it and sustains it at all times. Without any ambiguity one should realise Him and then realise He is one with the atma within each and every aspect of creation.
