Gita Rahasya -Tilak 206

Gita Rahasya -Tilak

CHAPTER IX THE PHILOSOPHY OF THE ABSOLUTE SELF When in this way the Spirit which sees the visible world is found to be different from the visible world which it sees, then, is there or is there not some way for us for ascertaining who this 'Observer' is, as also whether the real form of the visible universe is as we perceive it by our organs, or different from it ? Samkhya philosophers say that, as these questions can never be solved, one is driven to look upon Matter and Spirit as two fundamentally different and independent elements ; and if we consider the matter purely from the point of view of natural sciences, this opinion of the Samkhyas cannot be said to be incorrect ; because, the 'Observer ', or what is known in Vedanta as the 'Atman', cannot at any time become perceptible to the organs of the Observer, that is, to its own organs, as a separate entity, in the same way as we can examine the properties of the other objects in the universe as a result of their having become perceptible to our organs ; and how can human organs examine such a substance which is incapable of perception by the organs, that is, beyond the reach of the organs (indriyatita) ? 'The Blessed Lord has himself described the Atman in the Bhagavadgita in the following words : — nainam chindanti sastrani nainam dahati pavakah I na cainam kledayanty apo na sosayati marutah II that is, "it, that is, the Atman cannot be cut by weapons, it cannot be burnt by fire, it cannot be wetted by water or dried up by wind". Therefore, the Atman is not such a thing that it will be liquefied like other objects by pouring on it a liquid substance like sulphuric acid, or that we will be able to see its interior by cutting it by sharp instruments in a dissecting room, or that by holding it over fire it will be turned to gas, or that it will be dried up by wind ! " In short, all the devices which natural scientists have got for examining worldly objects fall flat in this case. Then, how is the Atman to be examined? The question does appear to be difficult ; but if one ponders a little over the matter, it will be seen to be not difficult. How have even the Samkhyas determined that Spirit is quality less -and independent ? Have they not done that by experience got by their own consciousness? Then, why not make use of the same method for determining the true nature of Matter and Spirit ? Herein lies the great difference between Materialistic philosophy and the philosophy of the Absolute Self.