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Bhagavad-gītā 5.16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: । तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ १६ ॥
jñānena tu tad ajñānaṁ
[jnaanena tu tad ajnaanam]
yeṣāṁ nāśitam ātmanaḥ
[yeshaam naashitam aatmanah]
teṣām āditya-vaj jñānaṁ
[teshaam aaditya-vaj jnaanam]
prakāśayati tat param
[prakaashayati tat param]
Word-for-word
jñānena — by knowledge tu — but tat — that ajñānam — nescience yeṣām — whose nāśitam — is destroyed ātmanaḥ — of the living entity teṣām — their āditya - vat — like the rising sun jñānam — knowledge prakāśayati — discloses tat param — Kṛṣṇa consciousness .
Blended reading (Sanskrit + English inline)
jñānena tu tad ajñānaṁ
jñānena
by knowledge
tu
but
tat
that
ajñānam
nescience
yeṣāṁ nāśitam ātmanaḥ
yeṣām
whose
nāśitam
is destroyed
ātmanaḥ
of the living entity
teṣām āditya-vaj jñānaṁ
teṣām
their
āditya - vat
like the rising sun
jñānam
knowledge
prakāśayati tat param
prakāśayati
discloses
tat param
Kṛṣṇa consciousness .
Important Words
  • jñānena — by knowledge
    Instrumental. Knowledge is the instrument; ignorance is what it destroys. The Gītā's jñāna here is not informational but transformational — a knowing that abolishes the ignorance it knows about.
  • nāśitam — is destroyed
    From √naś — 'to perish, to be annihilated.' The passive form is significant: ignorance is destroyed (by knowledge), not gradually whittled. The Gītā often pictures realization as a sudden annihilation, not a slow erosion.
  • āditya-vat — like the rising sun
    Āditya — the sun. Vat — like, as. The simile is direct and physical. Sanskrit poetics calls this an upamā, a comparison. The image is canonical; later commentators return to it constantly when describing the dawn of self-knowledge.
  • prakāśayati — discloses
    Pra + √kāś, causative — 'to cause to shine forth.' Knowledge is the cause; the shining-forth of all reality is the effect. The verse's grammar enacts what the simile pictures.
  • tat param — Kṛṣṇa consciousness, that supreme
    Tat — that. Param — supreme. Prabhupāda's gloss specifies Kṛṣṇa consciousness because tat param in the Gītā's idiom always points to the Personality of Godhead, not an impersonal absolute. The sunrise reveals not light-in-general but a specific brightness — Kṛṣṇa Himself.
When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
When the covering ignorance of the self is destroyed by knowledge, that very jñāna becomes a sun, illuminating tat param — the Supreme. The cure is the same coin's other face: not adding light but burning the shroud.
Further notes (विवरण · Vivaraṇa)
Āditya-vat is the standard simile of the Upaniṣads: knowledge does not approach its object gradually; it floods the field as the rising sun makes night vanish. The verse completes the 5.15–16 diptych: ignorance veils, knowledge unveils. Tat param recalls the para Brahman of Upaniṣadic discourse. Cross-ref 4.38, 13.34.
Prose order (अन्वय · Anvaya)
तु येषाम् तत् आत्मनः अज्ञानम् ज्ञानेन नाशितम् तेषाम् ज्ञानम् आदित्य-वत् तत् परम् प्रकाशयति ।
tu yeṣām tat ātmanaḥ ajñānam jñānena nāśitam teṣām jñānam āditya-vat tat param prakāśayati |
But for those whose ignorance of the self has been destroyed by knowledge, their knowledge — like the sun — illumines that Supreme.
Word split (पदच्छेद · Padaccheda)
ज्ञानेन तु तत् अज्ञानम् येषाम् नाशितम् आत्मनः । तेषाम् आदित्य-वत् ज्ञानम् प्रकाशयति तत् परम् ॥
jñānena tu tat ajñānam yeṣām nāśitam ātmanaḥ | teṣām āditya-vat jñānam prakāśayati tat param ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ज्ञानेन jñānena ज्ञान (n.) ins.sg. (instrumental singular) by knowledge
तु tu ind. (indeclinable) but
तत् tat dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)n. that
अज्ञानम् ajñānam अ + ज्ञान (n.) nom.sg. (nominative singular) ignorance
येषाम् yeṣām rel. pron. (pronoun) gen.pl. (genitive plural)m. of whom
नाशितम् nāśitam √नश् caus. (causative) p.p.p. (past passive participle) nom.sg. (nominative singular)n. destroyed
आत्मनः ātmanaḥ आत्मन् (m.) gen.sg. (genitive singular) of the self
तेषाम् teṣām dem. (demonstrative) pron. (pronoun) gen.pl. (genitive plural)m. of them
आदित्य-वत् āditya-vat आदित्य (m.) + वत् taddhita suffix, ind. (indeclinable) like the sun
ज्ञानम् jñānam ज्ञान (n.) nom.sg. (nominative singular) knowledge
प्रकाशयति prakāśayati प्र + √काश् caus. (causative) pres. (present) 3sg.par. (parasmaipada / active voice) illumines
तत् परम् tat param tad + para acc.sg. (accusative singular)n. that Supreme
Purport

Those who have forgotten Kṛṣṇa must certainly be bewildered, but those who are in Kṛṣṇa consciousness are not bewildered at all. It is stated in the Bhagavad-gītā, sarvaṁ jñāna-plavena, jñānāgniḥ sarva-karmāṇi and na hi jñānena sadṛśam. Knowledge is always highly esteemed. And what is that knowledge? Perfect knowledge is achieved when one surrenders unto Kṛṣṇa, as is said in the Seventh Chapter, nineteenth verse: bahūnāṁ janmanām ante jñānavān māṁ prapadyate. After passing through many, many births, when one perfect in knowledge surrenders unto Kṛṣṇa, or when one attains Kṛṣṇa consciousness, then everything is revealed to him, as everything is revealed by the sun in the daytime. The living entity is bewildered in so many ways. For instance, when he unceremoniously thinks himself God, he actually falls into the last snare of nescience. If a living entity is God, then how can he become bewildered by nescience? Does God become bewildered by nescience? If so, then nescience, or Satan, is greater than God. Real knowledge can be obtained from a person who is in perfect Kṛṣṇa consciousness. Therefore, one has to seek out such a bona fide spiritual master and, under him, learn what Kṛṣṇa consciousness is, for Kṛṣṇa consciousness will certainly drive away all nescience, as the sun drives away darkness. Even though a person may be in full knowledge that he is not this body but is transcendental to the body, he still may not be able to discriminate between the soul and the Supersoul. However, he can know everything well if he cares to take shelter of the perfect, bona fide Kṛṣṇa conscious spiritual master. One can know God and one’s relationship with God only when one actually meets a representative of God. A representative of God never claims that he is God, although he is paid all the respect ordinarily paid to God because he has knowledge of God. One has to learn the distinction between God and the living entity. Lord Śrī Kṛṣṇa therefore stated in the Second Chapter (2.12) that every living being is individual and that the Lord also is individual. They were all individuals in the past, they are individuals at present, and they will continue to be individuals in the future, even after liberation. At night we see everything as one in the darkness, but in day, when the sun is up, we see everything in its real identity. Identity with individuality in spiritual life is real knowledge.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
16. When the jīva’s vidyā destroys avidyā, that vidyā, like the sun, reveals the spiritual knowledge within the jīva.
Commentary

As ignorance or avidyā covers the knowledge of the jīva, the Lord’s other energy called vidyā destroys ignorance and reveals knowledge. By the vidyā-sakti (jñānena), avidyā (ajñānam) is destroyed, and knowledge of the jīva is produced. Just as the glow of the sun destroys darkness and reveals objects like pots and cloth, so vidyā destroys avidyā and reveals the spiritual (param) knowledge in which the jīva is convinced of his spiritual nature. Thus, the Lord does not bind anyone nor does He liberate anyone, but vidyā and avidyā which are qualities of prakṛti liberate and bind the jīva. [Note: Jīva Gosvāmī in Paramātma Sandarbha explains that vidyā and avidyā are two aspects of māyā.] The qualities of prakṛti are the causes of bondage in the form of instigating the jīva to become the doer and the enjoyer, and they are the causes of liberation in the form of such qualities as detachment and peace. The respective qualities of prakṛti are awakened by the Supreme Lord, functioning in the capacity of Supersoul. He is only the initiator of prakṛti’s functions through this aṁśa or expansion. Thus, He does not show any injustice or cruelty towards the jīva.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
16. When the jīva’s knowledge destroys ignorance, that knowledge, like the sun, reveals the Supreme Lord and the jīva.
Commentary

But those with realization do not become bewildered. The greatness of knowledge of ātmā and paramātmā, attained by the mercy of an authorized guru, has been stated in verses such as sarvaṁ jñāna-plavenaiva (BG 4.36), jñānāgniḥ sarva-karmāṇi (BG 4.37), and na hi jñānena sadṛśaṁ (BG 4.38). Those who associate with saintly persons have their ignorance, which is opposed to knowledge, destroyed by that knowledge of ātmā and paramātmā. Their knowledge then reveals what is param. Param indicates the Supreme Lord because he is above (param) unequal treatment of the jīvas. It can refer to the jīva because he is above (param) the material body and senses. Just as the sun on rising destroys darkness and reveals objects, knowledge of ātmā attained through instructions of the authorized guru reveals the real object known as ātmā. The plural case (yeṣām.. teṣām) is used here by the Lord to indicate that even in the liberated state the jīvas remain in abundance. The present statement and the Lord’s instruction in the beginning: neme janādhipāḥ confirm each other.

Bhūrijana Dāsa Gauḍīya
Commentary

The previous verse described how the living entity is covered and thinks himself the doer ‑ this is his covering. His false ego, thinking that "I am the One". This is what maya does ‑ She makes one think: "I am the doer, I am Isvara, I am the supreme enjoyer!" This is ignorance. And then when one gets this knowledge one is enlightened, "by which nescience is destroyed", to know that "I am not the doer! ‑ Krsna as the Supersoul, is the One who is satisfying all my desires, because I am not independent". This is the definition of the mode of goodness. When one is in this mode, no longer has ignorance, he has knowledge, he is not attached, he is detached, he knows that he is not this body, he is aloof from the body. This is the mode of goodness. But is he liberated? No, because he is in the mode of goodness. This Text describes knowledge. Puts in perspective what knowledge is. And if one has this knowledge, and then focuses his consciousness on the Supersoul ‑ knowing that the Supersoul is the Lord and Master and the bestower of all material desires, and one surrenders to Him ‑ then one gets liberation. Knowledge leads to liberation but knowledge is different from liberation. Knowledge comes from goodness. Liberation is transcendental to the modes of material nature. This is a very subtle and fine point. This section describes knowledge, specifically this 16th verse. SUMMARY: The three doers: The living entity (doer 1) who knows that all bodily activities are automatically carried out by the modes of material nature (doer 2) after those activities are sanctioned by the Supersoul (doer 3), attains enlightenment through knowledge. This is knowledge: Knowing these 3 doers in perspective. The interrelation between: the living entity, the modes of material nature and the Supersoul.

[ D . LIBERATION THROUGH FOCUSING ONE'S CONSCIOUSNESS ON THE SUPERSOUL (5. 17‑26) 1 . Fixing his consciousness on the Lord, the learned sage equally views the brahmana and the elephant, happiness and distress. He enjoys unlimitedly because his consciousness is fixed on the Supreme. Knowing material pleasures as temporary he doen't delight in them. (18‑23) ]

Knowledge is not enough, one has to take shelter of the Supersoul to get liberation.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Knowing the relations between the three (Supersoul, Soul, material nature as explained above)

allows one to be detached from all fruits

“A state of perfect knowledge” is achieved when one surrenders unto the Lord (Ref. Bg. 7.19)
One attains full enlightenment, peace and happiness
Finally attains real liberation
Analogy: Sun lights up and reveals everything in daytime (rising of sun: knowledge), similarly knowledge destroys the nescience and reveals everything
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
5.16 Tu, but; yesam, in the case of those creatures; of whom tat ajnanam, that ignorance; atmanah, of theirs-being covered by which ignorance creatures get deluded-; nasitam, becomes destroyed; jnanena, by knowledge, by discriminating knowledge concerning the Self; tesam, their; jnanam, knowledge; adityavat, like the sun; prakasayati, reveals, in the same way as the sun reveals all forms whatever; tat-param, that supreme Reality, the Reality which is the highest Goal, the totality of whatever is to be known.
Śrī Rāmānujācārya Classical
Translation
5.16 While all these selves are thus deluded, in the case of enlightened souls, their delusive ignorance - which envelops knowledge and which is of the form of accumulated, beginningless and endless Karma - is destroyed by knowledge. As already described this knowledge is produced by the teachings of the scriptures about the real nature of the self, which are enriched by daily practice. The purity of this knowledge is unexcelled. And in the case of those selves who regain the knowledge that is natural to Them, it is found that it is unlimited and uncontracted and illumining everything like the sun. Plurality of the selves in Their essence is expressly mentioned in the case of those whose ignorance is overcome, in the expression 'for those' in the text. What was stated at the commencement, 'There never was a time when I did not exist' (2.12) is expressed here with greater clarity. Moreover, this plurality is not due to limiting adjuncts imposed on a single universal self. For, as stated here, there cannot be any trace of such adjuncts for those whose ignorance is destroyed, and still They are described as a plurality. Hence knowledge is taught as an attribute inseparable from the essential nature of the self, because a difference between the self and its knowledge is made out in the statement, 'Knowledge, in their case illuminates like the sun'. By the illustration of the sun, the relation of the knower to his knowledge is brought out to be similar to the luminous object and its luminosity. Therefore, it is appropriate to understand that knowledge contracts by Karma in the stage of Samsara and expands in the stage of Moksa (release). [In this system the Atman has two forms of Jnana or Knowledge - Dharmi-Jnana (self-awareness) and Dharma-bhuta-Jnana (awareness of objects other than itself). It is the latter that is contracted by ignorance and expands by knowledge. See Intrdocution.]
Śrī Abhinavagupta Classical
Translation
5.16 Jnanena etc. When however the Illusion is destroyed by knowledge, then the natural capacity of knowledge, in illuminating itself and other things starts to work automatically just as the sun does when the darkness is lost. Indeed when the doubt [of poison] is completely rooted out, the nectar does the work of the nectar just automatically. But this is possible for those who have their intellect and mind gone to This [Self] and have abandoned [all] other activities. To make this idea clear [the Lord] says -
Swami Sivananda Classical
Translation
5.16 But to those whose ignorance is destroyed by the knowledge of the Self, like the sun, knowledge reveals the Supreme (Brahman).
Commentary

5.16 ज्ञानेन by wisdom? तु but? तत् that? अज्ञानम् ignorance? येषाम् whose? नाशितम् is destroyed? आत्मनः of the Self? तेषाम् their? आदित्यवत् like the sun? ज्ञानम् knowledge? प्रकाशयति reveals? तत्परम् that Highest.Commentary When ignorance? the root cause of human sufferings? is annihilated by the knowledge of the Self? this knowledge illuminates the Supreme Brahman or that highest immortal Being? just as the sun illumines all the objects of this gross? physical universe.

Swami Gambhīrānanda Classical
Translation
5.16 But in the case of those of whom that ignorance of theirs becomes destroyed by the knowledge (of the Self), their Knowledge, like the sun, reveals that supreme Reality.
Shri Purohit Swami Classical
Translation
5.16 Surely wisdom is like the sun, revealing the supreme truth to those whose ignorance is dispelled by the wisdom of the Self.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)
Related verses
BG 4.38 BG 10.11 BG 4.37 SB 11.20.30 SB 3.25.25 SB 1.7.22 CC Madhya 22.32 CC Madhya 20.122 CC Ādi 1.86 Muṇḍaka Upaniṣad 2.2.10Kaṭha Upaniṣad 2.2.15
Concepts
Maya
Related lectures
Personal Guidance
When ignorance is destroyed by knowledge, knowledge reveals everything as the sun reveals everything by daylight.
Practical Applications
  • Trust the analogy — knowledge is daylight; once it dawns, everything is visible.
  • Don't expect partial knowledge to fully reveal.
  • Cultivate the daybreak by steady study and association.
Reflection Questions
  • What in my life is still in pre-dawn dimness?
  • What is my discipline for waiting through the night until dawn?
Analogy

The sun does not gradually announce itself in argument. It rises; the village is lit. Knowledge of the Supreme works the same way — not by inch-by-inch logical conquest but by sudden total revelation. Cultivate the conditions; wait for the dawn; everything will become visible at once.

Stories
Dhruva's vision

The boy Dhruva, having been insulted by his stepmother, went to the forest and sat in austerity. He had been instructed by Nārada: meditate on the form of the Lord, chant His names. The boy did so with such intensity that the cosmic order itself stirred.

When the Lord finally appeared before him, the Bhāgavatam records that Dhruva's prior questions vanished. He no longer wanted the kingdom; he no longer wanted to settle scores with his stepmother. The light of the Lord's appearance had revealed everything at once — like sunrise revealing a landscape that had always been there in the dark.

Āditya-vat jñānaṁ prakāśayati tat param. The boy's long night of austerity ended in a sunrise that made the rest of his life self-luminous.

📝 My note

Source: vedabase.io

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