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GITA-RAHASYA OR KARMA-YOGA
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
á gragada qisë Farcie o 3 11 यथैधांसि समिद्धोऽग्निभस्मसात्कुरुतेऽर्जुन । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ ३७॥ नहि ज्ञानेन सदृशं पवित्रामिह विद्यते।।
तत्स्वयं योगसंसिद्धः कालनात्मनि विन्दति ॥३८॥ confusion in this fashion, and by means of which Knowledge, you will come to see everything created as located in yourself and ultimately in Me.
[There is a reference here to the Knowledge of the identity of the Atman with all created beings, that is, to seeing the entire creation embodied in oneself, and seeing oneself embodied in the entire creation, which has been dealt with later on (Gi. 6. 29). As the Atman (Self) and the Bhagavān (Blessed Lord) are fundamentally uniform, the entire creation is comprehended in the Ātman, that is, ultimately, also naturally in the Bhagavān, or the Blessed Lord; and the three-fold distinction between the Ātman (one's Self), the rest of the creation, and the Blessed Lord, naturally disappears. It is, therefore, said in the Bhāgavata-purāna, in describing the Bhagavad-bhakta (the devotee of the Blessed Lord) that " that man is the best Bhāgavata or devotee of the Blessed Lord, who sees the entire creation in the Blessed Lord and in himself (Bhāg. 11. 2. 45). See the further explanation of this important principle of the Gītā in Chapter XII of the Gītā-Rahasya (pp. 543 to 555); and also in Chapter XIII, from the point of view of Devotion
(pp. 600-601).] (36) Even if you are a sinner, greater than any other sinner, you will sail over the whole sin by (this) ship of Jñāna. (37) Just as the kindled fire reduces to ashes (all) fuel, in the same way, O Arjuna ! (this) Jñāna-formed Fire reduces to ashes (the prejudicial or unprejudicial binding force of) all Action.
[The Blessed Lord has described the worth of Jñāna. HE now explains how this Jñana can be acquired
(38) There is nothing indeed in this world so holy as
therefore, bhakta Bhagavalan in the
