The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission
Shri Bhagavan Uvacha
ज्ञानं विज्ञान सहितं यत् ज्ञात्वा मोक्षस्यसे अशुबत I I श्लोक 1
The Blessed Lord said
Mundane life itself is an evil, and ignorance is the basis of this transitory life. It is because of ignorance that an embraces evil and suffers from its consequences. Mere intellectual knowledge of atman would not free man from misery. It requires to be combined with the realization which is the real brahma-jnana. The man of self knowledge alone is free from evil and its outcome, misery.
Cavil which is born of conceit and jealousy is a rotten disease of the mind that prevents man fro rising in knowledge and wisdom. It robs him of his divine disposition. Arjuna is no victim to this canker; he is all magnanimity and broad mindedness. He is therefore eminently fit for the ost profound knowledge combined with realization.
The merits of brahma-jnana are described further.
The Relationship between Saguna Brahan and Prakriti 1-10
1 Gita Sloka every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 1
Shri Bhagavan Uvacha
Idam tu te guhya tamam pravakshyami anasuyave I
Gyanam vigyana sahitam yat gyatva mokshasyase ashubhat II sloka 1
इदं तु ते गुह्य तमं प्रवक्ष्यामि अनसुयवे I ज्ञानं विज्ञान सहितं यत् ज्ञात्वा मोक्षस्यसे अशुबत I I श्लोक 1
The Blessed Lord said
To you who do not cavil, I shall surely declare this, the most profound knowledge combined with realization by knowing which you will be released fro evil.
Mundane life itself is an evil, and ignorance is the basis of this transitory life. It is because of ignorance that an embraces evil and suffers from its consequences. Mere intellectual knowledge of atman would not free man from misery. It requires to be combined with the realization which is the real brahma-jnana. The man of self knowledge alone is free from evil and its outcome, misery.
Cavil which is born of conceit and jealousy is a rotten disease of the mind that prevents man fro rising in knowledge and wisdom. It robs him of his divine disposition. Arjuna is no victim to this canker; he is all magnanimity and broad mindedness. He is therefore eminently fit for the ost profound knowledge combined with realization.
The merits of brahma-jnana are described further.
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