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1012
GITA-RAHASYA OR KARMA-YOGA
श्रीभगवानुवाच ।
SS मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः । असंशयं समयं मां यथा ज्ञास्यसि तच्छृणु ॥ १ ॥ ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥ २ ॥
XIV of the Gita-Rahasya (pp. 638 to 644). Therefore, instead of repeating the same subject-matter here, let us see how the Blessed Lord starts the 7th chapter-]
The Blessed Lord said:-(1) O Partha! hear yatha (that. is, in which manner or by what method) you will acquire complete and unquestionable knowledge of Me, while you are practising the Karma-Yoga, keeping your mind on Me, and taking shelter in Me. (2) Leaving nothing in balance,. I am explaining to you this 'Jñana' together with 'Vijñāna", by knowing which, there remains no other thing in this. world to know.
[From the words "taking shelter in Me" and specially the word 'Yoga' used in the first stanza, it becomes quite clear that the ' Jñāna' and 'Vijñāna' explained further on, has been explained, not independently, but as a means for perfecting the Karma-Yoga, which has been described in the previous chapters (GI. Ra. Ch. XIV, p. 641). Not only in this stanza, but also in other places in the Gita, the words "mad yogam asritaḥ" (Gi. 12. 11) "mat parah" (Gi. 18. 57 and 11. 55) have been used with reference to the Karma-Yoga; and therefore, there remains no doubt that the Yoga which the Gita ordains for practice, after one has taken shelter in the Parameśvara, is the Karma-Yoga, which has been dealt with in the last six chapters. Some persons interpret the word 'vijñāna' as meaning the 'brahmajñāna (Knowledge of the Brahman), which is acquired by experience', or the 'brahmasākṣātkāra'. But, as the knowledge of the Paramesvara is divided into synthetic (samasṭirupa) Knowledge, (that is, Jñāna), and analytical (vyaṣṭirupa) Knowledge, (that is, Vijñāna), I think those are the two meanings, which are here conveyed
