Gita Rahasya -Tilak
CHAPTER IX
THE PHILOSOPHY OF THE ABSOLUTE SELF
But if you omit objects which are perceptible and gross, yet, there are numerous other objects which are imperceptible, such 'as, the Mind, Memory, Desire, Life, Knowledge etc. ; and it is not impossible that the Parabrahman is of the form of any one of them. Some say that the Parabrahman is of the same form as Prana (Vital Force). The German philosopher Schaupenhaur has come to the decision that the Parabrahman is the embodi- ment of Desire. As Desire is a faculty of the Mind, the Brahman may, according to this opinion, be said to be made up- of -Mind [1]. But, from what has been stated so far, one may say that : ' prajnanam brahma ' [2], or " vijnanam brahma"[3], i. e., "Brahman is the knowledge acquired by us of the diversity in the gross material world". Haegel's , doctrine is of that kind. But in the Upanisads, the form of the Brahman has been made to include sat, that is, the common quality of Existence possessed by all things in the world (or their ' sattasamanyatva ') as also ananda ( Joy ), along with Knowledge in the form of Consciousness (i. e.. cidrupi jnana) and the Brahman is said to be ' ' saccidananda in form. Another form of the Brahman is the OM-kara. The explanation of this form is as follows :-All the eternal Vedas first came out of the OM-kara; and in as much as Brahmadeva created the entile universe from the eternal words in the Vedas, after the. Vedas had come into existence [4], it is clear that there was nothing in the beginning except the OM-kara, and, therefore, the OM-kara is the true form of the Brahman[5]. But, if you consider the matter from the purely Metaphysical. pofnt; of view, all these forms of the Parabrahman possess more or less the character of Name and Form ; because, all these " forms are perceptible to human organs, and all that men come to know in this way, falls into the category of Names and Forms. Then, how is one going to determine the true form of that eternal, all-pervasive, homogeneous, permanent, and immortal Element [6], which is the foundation of these Names and Forms ? |