Bhagavagd Gita - Session 23- Track 2302

The second Knowledge that is given is regarding the process by which you can attain to immobility by discrimination of the Buddhi; when Buddhi is applied, and Buddhi becomes purified, and you can make a distinction between the Real and the Unreal; this is described and given to us. Knowledge of Oneness that all this is one has also been indicated, that the true knowledge is the Knowledge of Oneness. So long as you see multiplicity, and believe that everything is only multiple and divided, it is ignorance. When you know all as one, and when you grow into Oneness that is Knowledge, and that also is given to us already in these 6 chapters. That the mark of true knowledge is equality, samatvaṁ, that also has been given to us. That there is a Lord of sacrifice, so that your idea of “I am the doer of action”, that is a wrong idea, wrong knowledge. The real knowledge is that the Divine Himself is the doer and therefore He is worthy of offering all our actions at His feet: this knowledge also has been given. The knowledge that the supreme takes birth in this world: sambhavāmi yuge yuge (IV, 8), “I take birth again and again, from time to time”, this knowledge is also given to us already. The question is: is there something more about the Knowledge?

Now, ‘that’ is the question, which is now answered particularly in the chapters, which will now follow, although still something more will be told to us in the last 6 chapters. But more than what we have so far known is given, and what is given now is quite difficult, as it ought to be because Knowledge, attainment of Knowledge is one of the most difficult tasks in the world, and here Sri Krishna will tell you that the Knowledge that is to be given is full Knowledge: aśeṣataḥ. He says that after knowing it nothing more will remain to be known. It is a tremendous promise being made here, than once you know what is being given here, nothing more will remain to be known. What is the meaning of this? What is the extent of it? What is the scope of it? What is the grandeur of it? What is the majesty of it? All that is now given here.

And the 7th chapter is a remarkable chapter because of its difficulty, its haughtiness??? 4/5’30, and its brevity. The most difficult things are told in half a sentence. And therefore, anybody who seeks true Knowledge will have to ask again and again, and that is why people have been reading Gita several times again and again to understand what really Gita means. But the beginning of this 7th chapter starts with a mark of devotion because it is the linking with the 6th chapter, which has ended with devotion. So, now the argument is that really speaking you can devote yourself fully to the supreme Divine only when you know the Divine fully. So, this is what he says:

mayy āsaktamanāḥ pārtha yogaṁ yuñjan madāśrayaḥ |
asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu || (VII, 1)

mayy āsakta-manāḥ, those who are completely attached to Me; pārtha, O Arjuna; yogaṁ yuñjan, who is completely united, (yuñjan means who is completely united); mad-āśrayaḥ, those who are completely surrendered to Me; now, these…asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu, when you attend to this condition, and there the kind of Knowledge that arises, asaṁśayaṁ samagraṁ, the fullness of knowledge that arises; tac chṛṇu, now you listen to that. When you have such great devotion, then the kind of knowledge that arises, and ?other one??5/1’30 also, that knowledge which you grasp, which you possess, which you become, and then, from there the kind of devotion that arises, what is that knowledge? asaṁśayaṁ, in which no doubt remains.

mayy āsaktamanāḥ pārtha yogaṁ yuñjan madāśrayaḥ |
asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu || (VII, 1)

“Hear then, O Son of Pritha! how by practising Yoga, with your mind concentrated unto Me, with Me as your refuge, you will know Me in entirety, without any doubt.”