The sixtieth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.

In this talk Swamiji continues exploring Chapter 13, "The Yoga of the Distinction Between the Field and the Knower of the Field." The focus is on understanding the Supreme Self—both intellectually and experientially—as the core of existence, distinct from the external world and inner fluctuations. Krishna outlines the qualities and practices needed to perceive this reality, emphasizing that true knowledge transcends trivia and reveals God as omnipresent yet beyond conventional existence. Japa meditation is highlighted as a key tool to maintain awareness of the Self amidst life’s distractions.

1 Distinction Between Field and Knower  

• Chapter 13 examines the separation between the "field" (the external world and inner experiences) and the "knower" (the Supreme Self at the core of being).  
• Understanding this distinction requires recognizing the world as a revelation of God, unseen without spiritual perception.

2 Requirements for Knowledge  

• Krishna previously listed qualities like unswerving devotion, seclusion, and distaste for crowds as prerequisites for knowing the Self.  
• True knowledge involves opening the "eye of the spirit" to see God in all, beyond superficial perceptions.

3 Intellectual vs. Direct Knowledge  

• Knowledge of the Supreme Self begins with intellectual study (e.g., scriptures like the Gita), likened to knowing about a place like Brazil without visiting it.  
• Direct, intuitive knowledge comes later, confirming the Supreme Self’s reality through personal experience.

4 Keeping Knowledge in Mind  

• It’s not enough to intellectually grasp the Self; one must actively maintain this awareness (e.g., not losing it in anger during traffic).  
• Japa and meditation (repeating "Soham"—"I am That") is the practical method to embed this consciousness, serving as both the means and the goal.

5 True Knowledge vs. Trivia  

• True knowledge is transformative, leading to immortality, unlike trivia which reflects a shallow mind (e.g., the monk quizzing about Dr. Mudd).  
• Ignorance is the opposite—foolishness that limits one’s scope and keeps them trapped in mortality.

6 Immortality and Mortality  

• Most people live in a state of functional "death," using little of their potential (e.g., 90% brain-dead metaphorically).  
• For the wise, death opens to immortality (their true nature); for the ignorant, it leads to rebirth and suffering.

7 Nature of the Supreme Brahman  

• Brahman transcends existence and non-existence, beyond human concepts of appearing or disappearing.  
• It is omnipresent ("hands and feet everywhere"), acting through all, yet remains unchanging and subtle.

8 God’s Perceptibility  

• God manifests through senses (seen, heard, touched) at higher levels of awareness, yet remains free of sensory limitation.  
• Ishwara (God) experiences everything alongside us (e.g., seeing, hearing), empowering all actions, even our faults.

9 Subtlety and Refinement  

• Brahman’s subtlety makes it incomprehensible to unrefined minds, but yogis refine their subtle senses (astral/causal brain) to perceive it.  
• This isn’t about heightened physical senses (e.g., hearing a fly buzz) but perfected spiritual awareness.

10 Intelligence and Realization  

• Spiritual intelligence, not IQ, enables realization of God; even the uneducated (e.g., Brinda Bhagat) can excel through devotion.  
• Brinda’s story illustrates how inner wisdom, activated by practice, surpasses intellectual limits, astonishing scholars with scriptural insight.

Conclusion:

Swami Nirmalananda emphasizes that knowing the Supreme Self requires both study and sustained practice, particularly japa, to bridge intellectual understanding with direct experience. This knowledge reveals our immortal nature and God’s all-pervasive presence, transcending triviality and ignorance. For further exploration, he recommends his book, The Bhagavad Gita for Awakening.