That is to say, if you pursue integral Yoga, then you will attain to the supreme knowledge and integral knowledge. There is a difference between ‘knowledge’ and ‘integral knowledge’. The difference is: when you know the supreme object as one, immutable, and the source, then it is said to be: you are in a position of knowledge. Again to take the analogy of cooking: the moment you can press a grain which is cooked well, you know what is the state of cooking at a given time, only one grain is sufficient. Similarly, the moment you know the oneness of all, the moment you know the source of all, the moment you know that which remains the same under all circumstances, you can say: now you are in a position of knowledge. But then, when you see also the process of the movement of everything, at least in essence, how everything moves… to know the Divine as silence is knowledge basically, everything depends on that, (if you don’t have that, no other integral knowledge can come about, so it is an integrating point), but to know that this “silence” is also “force” is also a part of the integral knowledge. To see the silent Brahman as also the Brahman that is “force”, gives the element of integrality. You see how force and silence are integrated, how the one and the other are complementary of each other: it’s a part of integral knowledge.
If you know the processes by which the whole world is manifested, then you get a further knowledge. In fact it is that integrality of knowledge which was promised in the 7th chapter, again repeated in the 8th chapter, when Sri Krishna says: “I will now tell you the Reality, having known which, nothing more will remain; I will give you the knowledge and vijñāna, ‘jñāna vijñāne nasaḥ’, I will tell you what is Jnana and what is Vijnana and having known which nothing more will remain to be known.”
That is why we saw how in the 7th chapter Sri Krishna declares that this Reality has got two natures; now that is the knowledge of the becoming, of the force which is manifesting, that this movement, this force manifests it self in two fold manner: Para and Apara Prakriti. This knowledge of Apara Prakriti and Para Prakriti is the knowledge of the essence of the movement. Wherever you look at the world, once you get this key, you can immediately distinguish between Apara and the Para, wherever there is in the world you can immediately find out what is Apara in anything that is given to you, and what is Para in it.
Then Sri Krishna gives a further knowledge of what is adhibhotika, adhidaivika, adhyātma, what is Brahma, what is Swabhava. Then He further goes and says in the 9th chapter, on which we dwelt a lot, in which we said how the Divine is in all, and yet He is not in all; how all is in Him and yet all is not in Him, how we saw that it is this Reality which can manifest in each and everyone, and yet never exhausted. And then we are told in the 10th chapter that in this manifestation there is a seven fold principle, sapta ṛṣi, the whole idea of seven Rishis came, and then catvāro manavaḥ (X, 6), the four Manus: now, these are the essential principles of development which Sri Krishna describes one after the other and then culminates in the theory of Vibhuti in the 10th chapter, so that we see the Apara and Para very clearly. The Apara in the process of evolution, so that gradually greater and greater perfection is manifested in an evolutionary manner and then in the 11th chapter, the entirety is shown, as it were, in one grasp, one vast vision.