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Chapter 10
Appendix:—In the twenty-fourth verse of the ninth chapter the Lord by the negative inference said, "He who does not know Me, has a fall." Here by the positive inference He says, "He who knows Me, is purged of all sins."
Here the term 'veal' means—'to accept firmly and undoubtedly' because God cannot be known by senses, mind and intellect (Gita 10/2). Therefore God is not to be known but He is to be believed and realized. When even prakrti cannot be known, then how can God, Who is beyond Prakrti, be known? Realization means—to merge the self into God and to be one with Him by losing his independent identity. By becoming `abhinna' God can be known, because in fact he (the self) is not apart from Him, he is 'abhinna' with Him. Similarly the world can be known by becoming detached from the world because in fact he is detached from it.
The great sages don't know the secret of His origin but they do know that the Lord is unborn and without a beginning. The self, being a fragment of God, is also unborn and without a beginning. Therefore when he knows the Lord as unborn and without a beginning, he will know the self also the same (unborn and without a beginning) because the self by becoming identified (abhinna) with God knows God. By knowing the self as unborn and without a beginning, he becomes undeluded, then how will sins stay in him? The reason is that sins have accrued afterwards, the self is unborn and without beginning from time immemorial. 'Sarvapapaih pramucyate' means—to be free from attachment to the modes. So long as a man is attached to the modes, he can't be purged of sins because attachment to the modes is the root of sins.
In the verses fourth to sixth ahead there is discussion on non-delusion in which the Lord has declared Himself to be the origin of all. The Lord Himself is without beginning and is the origin of diverse feelings and great sages.
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