Gita Rahasya -Tilak 224

Gita Rahasya -Tilak


No philosophers from any other country have yet found an explanation, which is more reasonable than the one given- in our ancient treatises, about the existence of an Element, which is unbounded by time or place, and is immortal, eternal, independent, homogeneous, sole, immutable, all- pervasive, and qualityless, or as to how the qualityful creation came into existence out of that qualityless Element. The modern German philosopher Kant has minutely examined the reasons why man acquires a synthetic knowledge of the heterogeneity of the external universe, and he has given the same explanation as our philosophers, but in a clearer way and according to modern scientific methods ; and although Haegel has gone beyond Kant, yet his deductions do not go beyond those of Vedanta. The same is the case with Schaupenhaur. He had read the Latin translation of the Upanisads, and he himself has admitted that he has in his works borrowed ideas from this " most valuable work in the world's literature ". But it is not possible to consider in a small book like this, these difficult problems and their pros and cons, or the similarity and dissimilarity between the doctrines of Vedanta philosophy, and the doctrines laid down by Kant and other Western philosophers, or to consider the minute differences between the Vedanta philosophy appearing in ancient treatises like the Upanisads and the Vedanta-Sutras, and that expounded in later works. Therefore, I have in this book broadly referred to only that portion of them to which it is necessary- to refer in order to impress on the minds of my readers the veracity, the importance, and the reasons for the Metaphysical doctrines in the Gita, on the authority principally of the- Upanisads, and the Vedanta-Sutras, and of the Bhasyas- (commentaries) of Sri Samkaracarya on them. In order to- determine what lies beyond the Samkhya Dualism of Matter and Spirit, it is not sufficient to stop with the distinction made by Dualists between the Observer of the world and the visible world ; and one has to consider minutely the form of the knowledge which the man who sees the world gets of the external world, as also how that knowledge is acquired, and. what that knowledge consists of. Animals Bee the objects in the external world in the same way as they are seen by men. But, as man has got the special power of synthesising the experience impressed on his mind through organs of Perception like the eyes, ears, etc., he has got the special quality that he acquires the knowledge of the objects in the external world. It has already been explained by me in the chapter on the Body and the Atman, that that power of synthesis, which is responsible for this special feature in man, is a power which is beyond Mind and Reason, that is to say, is a power of the Atman. Man acquires the knowledge, not of only one object,. but also and in the same way, of the various relations in the shape of causes and products, between the diverse objects ia the world — which are known as the laws or principles of Creation ; because, although the various objects in the world might be visible to the eyes, yet, the relation of causes and products between them is not a thing which is actually visible ; and that relation is determined by the intellectual activity of the one who sees.


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