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CHAPTER IX
THE PHILOSOPHY OF THE ABSOLUTE SELF
It is not that the forms of the Parame-
svara who is imperceptible, (that is, imperceptible to the
organs) have thus been described as only two, namely,
Quality full (saguna) and quality less (nirguna) but in some-,
places both the ;forms are naked up in describing the
imperceptible Parameavara. Jot instance, there are mutually
contradictory saguna-nirguna descriptions of the Paramesvara
in the ninth chapter of the Gita where it is stated that v
"bhutabhrt na ca bhutastho" (9. 9) , that is, "I am the
fundamental support of all created things, and yet, I am not in_
them ", and in the thirteenth chapter, where it is stated that : "the
Parabrahman is neither sat (real) nor asat, i.e., illusory" (13. 12),
"It appears to be possessed of all organs, yet, is devoid of organs,
and is quality less, and at the same time the experience of the
qualities" (13. 14) ; "It is distant, and yet It is near" (13. 15)
"It is undivided, and yet It appears to be divided" (13. 16).
Nevertheless, in the beginning of the Gita, already in the
second chapter, it is stated that "this Atman is imperceptible,
unimaginable (acintya) and immutable, i. e., avikarya" (2.25);
and there is in the thirteenth chapter, a description of the
superiority of the imperceptible form of the Paramesvara,.
which is pure, qualityless (nirguna), unorganized (niravayava),
unchanging (nirvikara), unimaginable (acintya) and eternal
(anadi), in the following words : — "this absolute Atman
(Paramatman) is eternal, quality less, and inexhaustible, and
therefore, though It might reside in the body, It does nothing
and is not effected by anything" (13. 31).
As in the Bhagavadgita, so also in the Upanisads is the
form of the imperceptible Paramesvara found described in three
ways, that is, sometimes as being saguna (qualityful), sometimes
as saguna-nirguna (qualityful and qualityless), and sometimes as
nirguna (qualityless). It is not that one must always have a
visible icon before oneself for purposes of worship. It is possible
to worship a form which is indefinite (nirakara), that is, which
is imperceptible to the eyes and the other organs of Perception.
But, unless that which is to be worshipped is perceptible to the
Mind, though it might be imperceptible to the eyes and other
organs of perception, its worship will be impossible. Worship
means contemplation, visualising by the Mind (manas) or
meditation ; and unless the Mind perceives some other quality
of the object of contemplation— even if it cannot perceive its
form— how can the Mind contemplate on it? Therefore,
where the contemplation, mental visualization or meditation,
of or on the imperceptible Paramesvara, that is, on the;
Paramesvara who is not visible to the eyes, has been mentioned.
in the Upanisads, He has been considered as possessed of
qualities (saguna).
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