In plain words
constancy in Adhyātma-jñāna and insight into the purpose of tattva-jñāna—this is declared to be jñāna; whatever is contrary to this is ajñāna.
Word for word
Constancy in the knowledge of the Self, keeping in view the goal of the knowledge of truth: this is declared [to be] knowledge; what [is] otherwise than this [is] ignorance.
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा
Other commentaries
The commentators
▸Bhagavadgītābhāṣyam
किञ्च —
अध्यात्मज्ञाननित्यत्वम् आत्मादिविषयं ज्ञानम् अध्यात्मज्ञानम् , तस्मिन् नित्यभावः नित्यत्वम् । अमानित्वादीनां ज्ञानसाधनानां भावनापरिपाकनिमित्तं तत्त्वज्ञानम् , तस्य अर्थः मोक्षः संसारोपरमः ; तस्य आलोचनं तत्त्वज्ञानार्थदर्शनम् ; तत्त्वज्ञानफलालोचने हि तत्साधनानुष्ठाने प्रवृत्तिः स्यादिति । एतत् अमानित्वादितत्त्वज्ञानार्थदर्शनान्तमुक्तं ज्ञानम् इति प्रोक्तं ज्ञानार्थत्वात् । अज्ञानं यत् अतः अस्मात् यथोक्तात् अन्यथा विपर्ययेण । मानित्वं दम्भित्वं हिंसा अक्षान्तिः अनार्जवम् इत्यादि अज्ञानं विज्ञेयं परिहरणाय, संसारप्रवृत्तिकारणत्वात् इति ॥ ११ ॥
In plain words
And there is more —
'Constancy in knowledge of the Self' means this: knowledge whose object is the Self and everything bound up with it — that is adhyātmajñāna — and staying constant in it is what 'constancy' here means. 'Knowledge of reality' is what ripens out of steadily cultivating the means to knowledge — humility and everything alongside it; its whole purpose is liberation, the ending of the wheel of birth and death. Reflecting on that purpose is called 'seeing the purpose of the knowledge of reality' — because once you actually dwell on the fruit that this knowledge bears, you naturally find yourself moved to practice the means that lead there. This entire sequence — from humility all the way to seeing that purpose — is called 'knowledge,' because that is exactly what it serves. 'Ignorance,' by contrast, is simply the reverse of everything just described — its exact opposite, point for point. Self-importance, hypocrisy, violence, impatience, crookedness, and everything like them — this is ignorance, and you need to see it clearly for what it is, precisely so you can steer clear of it, because it is what keeps the wheel of birth and death turning.
Close to the Sanskrit
Moreover —
'Adhyātmajñānanityatva' [means]: adhyātmajñāna [is] knowledge whose object is the Self and so on; constancy in that [is] nityatva. 'Tattvajñāna' [is] the occasion for the ripening of the cultivation of the means to knowledge — [namely] humility and so on; its purpose [is] liberation, the cessation of transmigration; reflection upon it [is] 'seeing the purpose of the knowledge of reality'; for, in the contemplation of the fruit of the knowledge of reality, there arises engagement in the practice of its means — thus [it is explained]. This — [running] from humility to 'seeing the purpose of the knowledge of reality' — has been declared 'knowledge', because it serves the purpose of knowledge. 'Ignorance' [is] what, from this, from what has been stated, [differs] in a contrary way, by way of reversal. Self-importance, hypocrisy, violence, impatience, crookedness, and so on — [these are] ignorance, to be understood [as such] for the sake of avoidance — because [ignorance] is the cause of engagement in transmigration — thus [it is explained].
▸Gītā Vāhini
“ఆత్మానాత్మ ‘వివేక జ్ఞానము’ పందొమ్మిదవ గుణము. దీనియందు నిరంతరాసక్తి కలిగియుండవలెను. ‘నేనే’ నిత్యుడను కనుక, నన్ను నిరంతరమూ స్మరించుచూ చిత్తము పరమాత్మపై పెట్టి, దేహేంద్రియములు ఏమి చేసిననూ అవి (ఆ కర్మలు) ఆత్మాభిముఖమై యుందును. మానవ జీవితమే ఒక పోరాటము. కాన చిత్తము నాపై పెట్టి యుద్ధము చేయుము” అని బోధించినాడు.
“ఇక ఆఖరుదైన ‘తత్త్వ జ్ఞాన దర్శనము’. ఇది ‘మోక్షాపేక్ష దృష్టి’ తప్ప మరేమీ లేకుండుట.”
In plain words
“The nineteenth quality is ‘Viveka-jñāna’ of the Ātma and the non-Ātma. One must hold to this constantly. Since ‘I’ alone am eternal, if you remember Me constantly and place your citta on the Paramātma, then whatever the body and senses may do, they (those karmas) will be turned toward the Ātma. Human life itself is a battle. So fix your citta on Me, and fight,” He taught.
“Now the last: ‘tattva-jñāna-darśana’. It means having nothing else at all but ‘the vision that longs for Mokṣa’.”