Gita Rahasya -Tilak 222

Karma Yoga Sastra -Tilak


Therefore, the writers of the Upanisads have gone beyond Prakrti and Purusa, and laid down the doctrine that the qualityless (nirguna) Brahman, which is even higher than the saccidananda Brahman, i. e., the Brahman possessed of the qualities of eternal Existence (sat), Consciousness (cit), and Joy (ananda), ie the root of the world. But, I must now explain "how the Qualityful (saguna) came out of the Qualityless iturguya); because, it is a doctrine of Vedanta, as of Samkhya philosophy, that that which is not, is not; and that that which is, can never come into existence out of that which is not. According to this doctrine, the Qualityful (saguna), that is, the qualityful objects in the world cannot come into existence out of the Brahman which is qualityless (nirguna). Then, whence has the Qualityful come? If one says that the Qualityful does not exist, then, one can see it before one's eyes; and, if one says that the Qualityful is Real (existing), in the same way as the Qualityless, then, in as much as the forms of qualities like, sound, touch, form, taste etc., which are perceptible to the organs, are one to-day and different tomorrow, that is, are ever-changing, or mother words, are perishable, mutable, and inconstant, one has to say, that the all-pervading Paramesvara is, so far at least as this qualityful -part of Him is concerned, (imagining of course, the Paramesvara to be divisible), perishable. And how can one .give the name of Paramesvara to something, which is divisible and perishable, and which always acts in a dependent way, and subject to the rules which regulate the creation ? In short, whether you imagine that all qualityful objects, which are perceptible to the organs, have sprung out of the five primordial elements, or whether you imagine with the Samkhyas or the material scientists, that all objects have been created from one and the same imperceptible but qualityful fundamental Matter, whichever position you take up, so long as this funda- mental Prakrti (Matter) has not been divested of perishable qualities, one certainly cannot describe these five primordial elements or this fundamental substance in the shape of Prakrti as the imperishable, independent, or immortal element of the world. Therefore, he who wants to accept the theory of Prakrti, must either give up the position that the Paramesvara is eternal, independent and immortal, or he must try to find out what lies beyond the five primordial elements, or beyond the fundamental qualityful Prakrti known as ' Prakrti '; and there is no third alternative. In the same way, as it is impossible to qieach. thirst by a mirage, or to get oil out of sand, so a&o is it futile to hope that immortality can ever come out of that which is palpably perishable; and, therefore, Yajnavalkya has definitely told Maitreyi that, however much of wealth one may acquire, yet, " amrtatiazya tu nasasti vittem" [1], i. e., "Do not entertain the hope of obtaining immortality by such wealth".


References And Context

  1. (Br. 2. 4. 2)