Gita Rahasya -Tilak 239

Gita Rahasya -Tilak


We also see even in the Material sciences, that we first get an expe- rience and later on come to know or find out the reasons for it. For the same reason, hundreds of years before the rational explanation for the identity of the Brahman and the Atman was found out, our ancient Rsis had first come to the conclu- sion that: "neha nanasti kimcava" [1], i. e„ "the diversity which is visible in this world is not real ", and that there is at the bottom of that diversity an Element which is one in all directions, immortal, imperishable, and permanent [2]; and had, by introspection, arrived at the ultimate conclusion that the Imperishable Element clothed in Names and forms in the external world and the Atman- element to be found in our bodies, which is beyond Reason, are one and the same, that is, they are both homogeneous, immortal, and inexhaustible; or that whatever element is in the Cosmos (brahmanda) also resides in the human body (punda ); and in the Brhadaranyakopanisad, Yajnavalkya says to Maitreyi, to Gargi, Varuni and others, and to Janaka that this is the mystic import of Vedanta [3]. It has been stated earlier in the same TJpanisad, that he who has understood that "aham brahmasmi", i. e., "I am the Para- brahman", has understood everything [4]; and in the sixth chapter of the Chandogyopanisad, the father of Svetaketu has explained to him this elementary principle of the Monistic (advaita) Vedanta in various ways. In the beginning of the chapter Svetaketu said to his father.— "In the same way as one knows all the Name-d and Form-ed transformations of mud when he once knows what there is in a ball of mud. tell me that one thing by knowledge of which I will come to know about all things ; because, I do not know that one thing ".

His father then explained to him by nine different illustra- tions, namely, of rivers, the sea, water, salt, etc. that: "that Element (tat) which is at the root of the visible world and thou (tvam), that is to say, the Atman in thy body, are one and the same thing; that is, "tat tvam asi"; and when thou hast understood what thy Atman is, thou wilt of thy own accord understand what is at the root of the Cosmos"; and every time, the canon "tat tvam asi" "thou art that" is repeated [5]. "tat tvam asi" is one of the important canons of Monistic Vedanta, and that is translated into Marathi by "jem pindim tem brahmandam", i. e., "that which is in the Body, is also in the Cosmos”.


References And Context

  1. (Br. 4. 4. 19; Katha. 4. 11)
  2. (Gi. 18. 20)
  3. (Br. 3. 5-8, 4. 24)
  4. (Br. 1. 4. 10)
  5. (Chan. 6. 8-16)

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