Gita Rahasya -Tilak
THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF THE BODY AND THE ATMAN
(ADHIDAIVATA-PAKSA AND KSETRA-KSETRAJNA-VICARA)
satyaputam vaded vacam manahputam samacaret  There is another method of the consideration of the- question of Action, Non-Action, and Wrong Action, besides the Positive or Material method, namely, the Intuitionist (adhidaivata) method. Those who belong to this school say that, when a man decides as to what is Action, Non-Action, or Wrong Action, or as to the doability or non-doability of any particular Action, he never troubles to find out how pain or happiness will result from any particular Action, and whether the sum total of happiness caused by it is greater than that of unhappiness, nor does he enter into the con- sideration of the Atman and the Non-Atman; and many- persons do not understand these intricate questions. Nor even- does everybody do every particular act for his own happiness.
Whatever arguments may be advanced by Materialist philoso- phers, if one considers minutely for a moment what the state of mind of a person is in determining the righteousness or unrighteousness of any particular Action, it will be seen that inherent and noble mental impulses like pity, kindness, philanthropy etc. impel him to do any particular act on the- spot. For instance, when a man sees a beggar, his mind is inspired by the feeling of pity before the thought as to what benefit will be acquired by his Self or by his giving the beggar something in charity entere it, and he gets rid of the matter by giving the beggar whatever he can; in the same way, when her child begins to cry, the mother does not stop to consider   how much how many people will be benefitted by her feeding it, but she at once begins to feed it. Therefore, the true foundations' of the science of Karma-Yoga are- these noble mental impulses. These "mental impulses have not been given to us by anybody, but they are Nature-born or inherent, or, in a sense, self -created deities.
When a judge is seated in his judicial chair, he is inspired by the deity of Justice when he administers justice, and if he defies this inspiration, he administers injustice. The inherent mental impulses of kind- ness, pity) philanthropy, gratitude, love for one's duty, courage and other virtues, are deities just like the deity of Justice. Every one by nature knows what the true forms of these deities are. If he defies the inspirations of these deities on account of avarice, hate, or jealousy, or for some such other reason, what can these deities do ? ,Now, it is true that there is sometimes a conflict between these deities themselves; then, we are in doubt as to the inspiration of which deity we should consider as predominant in doing a particular Action ; and then it becomes necessary for us to consider some .other power besides the deities, of Justice, Kindness, etc. in order to satisfy this doubt. But even if, on these occasions, we do not enter into the intricacies of Metaphysical considerations, or of the weighing of pain or happiness, but only consult our Mental Deity (manodevata), that is, our Conscience, that deity immediately shows us which path is the more meritorious one; and therefore, Conscience is superior to all deities.