PranAm Ameyatma & Ganesha..
Such interpretation is not based on Uddhava Gita. One can interpret this in any way as he likes if he doesn't know what's Nirguna Knowledge.
Originally Posted by ameyAtmA
Contemplating on Nirguna Brahman is always Nirguna & on Saguna Brahman with form is always Sattvik. Similarly Devotion to Krishna in oneness is Nirguna [See explaination below] while in duality thinking the self different from god is Rajasik.
"The knowledge according to Sattwa Guna is about unity [or detachment from senses] ; Rajasik knowledge is full of duality, knowledge of earthly objects is Tamasik by nature, while knowledge about Me is the higher type of knowledge beyond the Gunas."
"Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental."
==> What is Sattvik knowledge? When man knows that though he lives in the body, he is different from the body and that Bhagavan is living in all the Beings, that knowledge is of the Sattwa quality.In Uddhava Gita, Bhagavan Krushna instructs us to know him first and worship him through Bhakti. Without knowledge Bhakti is somewhat incomplete though through such bhakti[without knowledge] can attain Brahman. Bhagavan accepts that Dnyani alone is dearest to him. In Bhagavad Gita too, Krishna says " Dnyani is my Atma itself "
To know that in all the separate things of separate shapes, separate categories, separate names and separate functions, there is only one Brahman, is the knowledge of Sattwik quality.
==> What is Rajasik Knowledge? The knowledge consisting duality between self and Brahman is under the Rajasik Knowledge.
==> What is Tamasik Knowledge? When knowledge is limited to the hunger, fear, sleep and sexual act, just like the animals, that knowledge is only Tamas.
==>> Now know the Nirguna Knowledge, which is not comprehended by anyone and can't be spoken through speech or write in words. That Nirguna Knowledge is Brahman itself.
The devotee who holds this knowledge doesn't have even feeling that Bhagavan is residing everywhere and even he doesn't think that "I'm Brahman'. In such knowledge, he himself has become Brahman, where there is no duality and even non-duality.
When knowledge discards the three factors of worldly way of knowledge i.e. the doer, the doing and the work done, and when it nullifies the Sattwa, Rajas and Tamas also, and remains only as Brahman, it is abstract knowledge, called “Nirguna” knowledge. In that knowledge Brahman alone is there. There's no devotee or duality of devotee and God. Such state of knowledge is not describable. How can one describe it when he's gone too beyond this as he neither thinks I'm Brahman nor God is residing everywhere in unity.
By acquiring such knowledge, the man rejects even the knowledge which is the result of the extreme urge of Sattwa quality because he is sure that he himself is beginningless, the eternal nature of knowledge himself.
Darkness prevails only where the sun is not present and it has no place in the clear sunshine. Similarly when he is sure about his Reality, i.e. Brahman, the knowledge caused by delusion never cause any disturbance to him.
"Only those whose mind is purified through knowledge and self-realization are able to know my Supreme Glory as all-pervading. Dnyani understands me and holds me in his heart and therefore he is the dearest devotee for me" [BP 11.19.3]
Now who deserves Dnyana, Bhakti and Karma yoga, Bhagavan is explaining... The journey of Karma is towards Bhakti, journey of Bhakti is towards knowledge and journey of knowledge is towards Brahman. As Upanishada say without knowledge there's no Moksha, the aim of Bhakti is Knowledge alone.
"O Uddhava, thus you should worship me, enriched with this self-knowledge and material knowledge with devotion." (5)
"For those who have become disinterested in worldly activities and have relinquished their duties I have taught Dnyanayoga, and for those who have desires for objects in their minds, I have taught Karmayoga." [BP 11.20.7]
In Uddhava Gita, Krushna many times instructs us to go beyond his form and to establish in his Nirguna nature.
"There are persons who have by chance an interest in listening to stories related to me, they have faith newly arisen in their heart, they are not disinterested totally nor totally attached as regards worldly life. When there is such a person, the path of devotion or Bhaktiyoga is useful for his highest aim of unity with Me." (8)
"The mind which is thus established in the joy of Narayana form should be then shifted to the abstract SPACE and even by leaving the space as the object of mediation, the seeker should not think of any thing! (BP 11.14. 44) [Here Lord Krishna instructs to go beyond his Narayana form and then should not think of anything including vishnu's form]Thus, the awareness of separate I and you disappear and only the cosmic joy of Brahman remains everywhere.
"With his intellect thus established, he sees me in himself and himself actually merged in me (Brahman) like an individual light in the element of fire." (BP 11.14.45)
Just as the brilliance of two flames become one when they are put together so the Jeeva and the energy become one in non-duality.
There may be millions of little lamps lighted, and we see millions of flames but, the light in all the lamps is one only. Similarly the Jeeva is of the nature of knowledge, or “chit” in the state of non-duality.
With the association of body and organs the Jeeva is wrongly conceived as a separate entity but when understanding of non-duality arises the Jeeva merges into cosmic Atman.
Then there is only divine happiness and there is nobody to make this statement. Only joy of Atman remains as joy.What is that state? It is like sugar eating sugar, or water bathing in water or ghee entering into ghee to enjoy the fragrance.
@Ganeshamylord See real transaltions I've quoted above - 11.14.44 & 11.14.45,which, I think, you'd put somewhat wrongly.
DhanyoSi, Hari Narayana