Gita Rahasya -Tilak
THE PHILOSOPHY OF THE ABSOLUTE SELF
Although it is thus clear that the superior form of the Paramesvara is not perceptible, hut is imperceptible, yet, it is necessary to consider whether this imperceptible form has qualities or is quality less; because, we have before ourselves the example of a quality full imperceptible substance in the form of the Samkhya Prakrti which, being imperceptible, is at the same time possessed of qualities, that is, which possesses the sattva, rajas, and tamas qualities ; and according to some persons, the imperceptible and superior form of the Paramesvara must also be considered quality full in the same way. These people say that in as much as the imperceptible Paramesvara creates the perceptible Cosmos, though He may do so by His Maya , and as He also resides in the heart of every- body and makes them carry on their various activities (18. 61); in as much as He is the recipient and the Lord of all sacrifices (9. 24) ; in as much as all the Bhavas (that is, rational activities) in the shape of pain and happiness of all living beings spring from Him (10, 5); in as much as He is the one who creates devotion in the hearts of living beings; and as "labhate ca tatah kaman mayaiva vihitan hi tan" (7. 22), that is, as "He is the giver of the result of the desires of living beings"; therefore, though He may be imperceptible, that is, though He may not be perceptible to the organs, yet He must be looked upon as possessed of the qualities of mercy, potentiality etc., that is, possessed of qualities (saguna). But on the other hand, the Blessed Lord Himself says: "na mam karmani limpanti", that is, "I am never polluted by Action " or, which is the same thing, by qualities (4. 14); foolish people suffer from MOHA (ignorance) as a result of the qualities of Prakrti, and look upon the Atman as the doer (3. 27 ; 14. 19) ; as this -eternal and non-active Paramesvara inhabits the hearts of living beings in the form of Jiva (13. 31), people, who are overwhelmed by ignorance, become confused, though the Paramesvara is really speaking untouched by their activity or action (5. 14, 15).
References And Context
- (San. 339. 48)
- (Gi. 9. 8)