Bhagvad Gita Rahasya or Karmayoga Shastra VOL 02

Author(s): Bal Gangadhar Tilak, Bhalchandra S Sukhtankar
Publisher: R B Tilak Puna

Page 81

CONTINUITY OF CHAPTERS OF THE GĪTĀ
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KNOWLEDGE of the all-pervasive form of the Parameśvara, whether such Knowledge is acquired by the worship of the Perceptible, or of the Imperceptible; and there is no distinction between the two except that of facility. It must, therefore, be borne in mind that this is the sum and substance of the whole of this argument; and that the whole of the portion of the Gītā from the seventh to the seventeenth chapter has been given only one name in the Gītā, namely, 'jñāna-vijñāna 'or 'adhyātma'.
After the physical eyes of Arjuna had got the actual experience that the Parameśvara occupies and pervades the whole of the BRAHMĀŅDA (Cosmos), that is to say, the perishable and the imperishable universe, by having seen the Cosmic Form of the Parameśvara, the Blessed Lord explains, in the THIRTEENTH CHAPTER, the doctrine of the Body and the Atman, namely, that the same Parameśvara occupies the PINDA (Body), that is to say, the Body of man, or the ksetra, in the shape of the Atman; and that the Knowledge of this Ātman, that is to say, of this ksetrajña, is also the Knowledge of the Parainesvara. Having first described the Paramātman, that is, the Parabrahman, on the authority of the Upanisads by the words "anādi mat paras brahma" etc., it is shown later on that the same subject-matter of the Body and the Ātman has been included in the Sāmkhya exposition of 'Prakrti' (Matter) and 'Purusa' (Spirit); and it is ultimately said that he who Realises the difference between Prakrti and Purusa, and Realises the all-pervading Paramātman, with 'jñāna-caksu' (Spiritual eyes) is RELEASED. But even in this, the thread of Action has been kept in the texture, by saying, “everything is done by Matter (prakrti), and the Ātman is not the doer, and by Realising this, Action (karma) does not create bondage" (13. 29); and the thread of Devotion is kept in the texture, by saying “dhyānenātmani paśyanti" (13. 24), (i. e., "see the Atman by meditation"-Trans.). In the FOURTEENTH CHAPTER, the subject of this Jñāna is continued, and there is a description as to how, although there is only one Ātman or Parameśvara, diversity arises in the world as a result of the difference of the sattva, rajas and tamas constituents of Praksti, according to Sāṁkhya philosophy; and it
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