Bhagvad Gita Rahasya or Karmayoga Shastra VOL 02

SR No.: 011090
Original Sutra Author: N/A
Author: Bal Gangadhar Tilak, Bhalchandra S Sukhtankar
Publisher: R B Tilak Puna
Publication Year: 1936
Total Pages: 767
Language: English
Classification: Book_English
File Size: 74 MB

Page 544

1112
GITA-RAHASYA OR KARMA-YOGA
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ ९ ॥ मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १० ॥ अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ ११ ॥
(9) non-attachment (towards Action); not being engrossed with one's wife. and children, and one's home etc., having an equable frame of Mind, whether something good or something evil happens; (10) having an unswerving monofocussed Devotion to Me; and remaining in a 'vivikta' (that is, a chosen, or a solitary place); not liking the meetingplace of ordinary people; (11) beginning to realise that Metaphysical Knowledge is permanent; and meditation on propositions of philosophy, all this has been called 'jñāna' (Knowledge), and all rest is 'ajñāna' (Ignorance).
[According to Samkhya philosophy, the Knowledge of the Body and the Atman is the knowledge of the distinction between Spirit and Matter; and that has been explained later on in this chapter (13. 19-23; 14.19); similarly an exhaustive definition of the nature of Knowledge has been given in Chapter XVIII (18. 20) in the words " avibhaktam vibhakteşu". But, according to the science of Release, Knowledge of the kṣetra and kṣetrajña does not only mean, understanding by the Mind that a particular thing is of a particular kind. It is a proposition of Metaphysics that, Knowledge must create an effect on the mental temperament in the shape of Equability of Reason; and that otherwise, that Knowledge is incomplete or immature. Therefore, Jñana' has been described in the above stanzas by saying that a man may be said to have 'Jñana' when absence of vanity, hypocrisy, non-violence, non-attachment, equability etc. and the other twenty qualities mentioned in the above five stanzas are seen in him, instead of defining Jñana as the understanding by the mind of particular things (see GI. Ra. Chap. IX pp. 341 to 344). The description of one feature of Jñana contained in the words, remaining in a solitary