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1186
GITA-RAHASYA OR KARMA-YOGA
६६ नियतं सगरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ २३ ॥ the Indivisible (avibhakta) in that which seems divided (vibhakta), or seeing unity in diversity, is the true characteristic of Knowlege; and he who has thus understood that "neha nānāsti kīicana ", that is, "there is no manifoldness in this universe", is really Released; and, “Mrtyoḥ sa mrtyum āpnoti ya cha nāneva paśyati” (Br. 4. 4. 10), that is, “one who sees diversity in this world, falls into the cycle of birth and death ", as has been stated in the Bșhadāranyaka and in the Kathopanisad (see Katha. 4. 11). This is all that is to be Realised in the world (Gi. 13. 16); and this is the climax of Knowledge ; because, when all things are looked upon as one, the mental process of synthesis has no further field to operate (Gi. Ra. pp. 320-1). How this synthesising mental process goes on, has been described in Chapter IX of the GitāRahasya (pp. 295 to 297), to which the reader is referred. The effect of this sättvika Knowledge on one's bodily nature, when it is indelibly impressed on the mind, has been described under the name of the qualities of godlike endowment' in the beginning of Chapter XVI; and in Chapter XIII, this kind of bodily nature has been called 'jñāna' (13.7-11). This clearly shows that (1) the perfection of the synthesising mental process and (2) the .change in one's bodily nature as a result of such perfection, are both included by the Gitā in the connotation of the term 'jñāna' (Knowledge). Therefore, although the characteristics of Knowledge, as mentioned in stanza 20, may appear to be the description of a mental process, yet, that description includes the description of its effect on the bodily nature, as has been made clear at the end of Chap. IX of the Gitā-Rahasya. To proceed: the Blessed Lord having thus described the various kinds of Jõāna, now describes the various kinds of Karma
(23) That Action, which is performed by a man, without entertaining the desire for obtaining the Fruit, without entertaining love or hate (in the mind), without being attached,
