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1116
GĪTĀ-RAHASYA OR KARMA-YOGA
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासत : । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १८ ॥
indivisibly permeates that Illusion is alone Real. In Gita 18. 20, later on, it is again stated that, avrbhaktam bhaktesu", that is to say, 'seeing Unity in Diversity', is a sign of saltvika Knowledge. That this satt vika Knowledge is the Brahman, and other similar topics have been discussed by me in the chapter of the Gita-Rahasya, which deals with the Absolute Self (See Gi. Ra. Ch. IX, pp. 293 to 295 and Ch. VI. pp. 178 to 180).]
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(18) I have thus briefly explained to you what the "ksetra', 'jñāna' and the 'jñeya' are. Knowing this, My devotee is merged into My form.
[The ksetra, jñāna, and the jñeya have so far been considered with the help of the Science of the Absolute Self or of the Vedanta-Sastra. As the jñeya out of these is the kṣelrajña or the Parabrahman, and Jñana is the Knowledge of the Body (ksetra) and the Atman (ksetrajña), mentioned in stanza 2, this becomes a short description of all Knowledge of the Parameśvara; and since the Knowledge of the ksetra and the ksetrajña is the Knowledge of the Parameśvara, it follows, as a matter of course, that the fruit of it must be Release; and that proposition has been laid down in stanza 18. The Consideration of the Body and the Atman according to the Vedanta-Sastra ends here. But, since the organised (savikara) Body, composed of the primordial elements, has sprung out of Prakrti, and since what the Samkhyas call' purusa' (Spirit) is the Atman according to Vedanta, the Consideration of the Body and the Atman becomes the Consideration of Prakrti and Purusa according to the Samkhyas. The Gita does not look upon Prakṛti and Purusa as two independent elements, as is done by the Samkhyas; and it has been stated in Chapter VII of the Gitā that they are respectively the inferior and superior forms of one and the same Parameśvara (7. 4, 5). But when once one accepts this Non-Dualism or Monism, instead of the Dualism of the Samkhyas, then what the Samkhyas say about the mutual relation between Prakṛti and Puruşa is not un
