Srimad Bhagavadgita-Rahasya OR Karma-Yoga-Sastra -Bal Gangadhar Tilak
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CHAPTER 7
Translation:- 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. Description:-[From the words "taking shelter in Me" and specially the word ' Yoga ' used in the first stanza, it becomes quite clear that the 'Jnana' and 'Vijnana' 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[1]. Not only in this stanza, but also in other places in the Gita, the words "mad yogam asritah"[2] "mat parah"[3] 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 Paramesvara, is the Karma-Yoga,, which has been dealt with in the last six chapters. Some. persons interpret the word 'vijnana' as meaning the. 'brahmajnana'[4], which is- acquired by experience', or the 'brahmasaksatkara'. But, as the knowledge of the Paramesvara is divided into- synthetic[5] Knowledge,[6], and. analytical[7] Knowledge,[8], I think those are the two meanings, which are here conveyed by the words 'jnana' and 'vijnana'[9] The words "there remains no other thing in this world to know" in the second stanza, have been stated on the- authority of the Upanisads. In the Chandogyopanisad, the father of Svetaketu, after asking him: "yena avijnatam vijnatam bhavati", that is, "what is That, by knowing Which, one can know everything", has explained to him that problem by saying : "yatha somyaikena mrtpindena sarvam mrnmayam vijnatam syad vacarambhanam vikaro namadheyam mrttikety eva satyam"[10]. that is," just as, after once knowing what is contained in a ball of clay, one knows that all earthenware articles are only different evolutes of clay, bearing different Names and Forms, and nothing else, so also after knowing the Brahman, nothing else remains to be known"; and even in the Mundakopanisad[11], the first question is : "kasmin nu bhagavo vijnate sarvam idam -vijnatam bhavati", that is, "by knowing what, is knowledge of all other things acquired ? ". From this, it is clear that what is meant here is the Non-Dualistic Vedanta doctrine that,
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