Gita Rahasya -Tilak 150

Karma Yoga Sastra -Tilak

CHAPTER VI THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF THE BODY AND THE ATMAN (ADHIDAIVATA-PAKSA AND KSETRA-KSETRAJNA-VICARA) When in this way we have examined our Body and Our Mind, we have next to consider (2) whether the elementary principle which is arrived at by such examination, and the principle which is arrived at by the examination of the brahmandam or the visible world around us, are the same or are different.' The examination of the world made in this way is known, as the KSARAKSARA-VICARA or the VYAKTAVYAKTA-VICARA (the consideration of the Mutable and the Immutable, or the consideration of the Perceptible and the Imperceptible). The 'ksara' or 'vyakta' is the name of all the mutable objects in the world, and aksara or avyakta is the name of the essential and eternal element in the mutable objects in this creation The fundamental Element which we dis- cover by further examining these two elementary principles arrived at by the consideration of the Body and the Atman and of the Mutable and the Immutable, and which is the Ele- " ment from which both these elements have been evolved, and whioh is beyond ( para ) both of them, and is the Root Element ' of everything, is called the Absolute Self (Paramatman) or the Purusottamah All these ideas are to be found in the Bhagavadgita, and the science of Proper Action has been expounded in it by showing how the buddhih is ultimately purified by the Realisation (jnanam) of this Element in the shape of the Paramatman, which is the Root Cause of every- thing. If, therefore, we have to understand this method of exposition, we must also follow the path which has been followed in the Gita. Out of these two subject-matters, the knowledge of the brahmandam or the consideration of the ' Mutable and the Immutable (ksaraksara) will be dealt with in the next chapter. I shall now complete the science of the pinda, or the consideration of the Body and the Atman which I had commenced in this chapter in order to explain the true nature of the Conscience, and which has remained incomplete. I have finished my exposition of the gross Body made up of the five primordial elements, the five organs of Action, the five organs of Perception, the five objects of these five organs of Perception in the shape of sound, touch, colour, taste, and smell, the Mind which is the conceiver of ideas (samkalpa- vikalpa), and the Pure Reason (vyavasayatmika buddhih). But that does not exhaust the consideration of the Body.