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48
Other passages in the G墨t膩 also provide support for
the non-dualist position. At 5.16-17, for example, a
distinctly impersonalist tone is struck:
But for those whose ignorance has been destroyed by
knowledge, knowledge illumines That Supreme (tat param)
like the sun.
Thinking of That, their being absorbed in That, making
that their end and highest goal, they attain a state
from which there is no return, their sins destroyed by
120 knowledge.
BG 4.36-39 praises knowledge as the boat which rescues
the worst sinner, the fire which reduces all karma to ashes,
and the greatest purifier. "One who has faith," K峁涐梗峁嘺 tells
Arjuna, "whose senses are controlled, who is intent on That,
gains knowledge and, having gained knowledge, quickly
attains the highest peace. "121
A good number of verses
magnifying the power of knowledge could be cited in addition
122 Indeed the whole
to those already referred to.
exposition of the nature of the atman in chapter two and the
distinction between the "field" and the "knower of the
field" in chapter thirteen, as well as the descriptions of
the enlightened sage at 2.55-72 and 12.12-20, are entirely
in accord with the non-dualist vision.
At the same time, however, there are at least as
many passages which extol bhakti and are consequently
troublesome for the strict Advaitin. The first eight verses
of chapter twelve are especially important in this regard,
since they suggest the superiority of bhakti to the quest