Gita Rahasya -Tilak
THE PHILOSOPHY OF THE ABSOLUTE SELF
He who has never seen light, can never get an idea of darkness; and what is more, he cannot even imagine the couple (dvamdva) of light and darkness. The same argument applies to the couple of sat and asat (Real and Illusory). It is quite clear that when, we notice that some objects are destroyed, we begin to divide all things into two classes of asat (perishable) and sat (non- perishable) ; or, in other words, in order that the human mini should conceive the two ideas of sat and asat, it is necessary that these two opposite qualities should come before the human eyes. But, if there was only one substance in the beginning,, how can one apply to this Fundamental Substance the two mutually dependent words sat and asat, which came into- existence by being applied to two different substances after duality had first come into existence ? Because, if you. call that fundamental substance, sat, then the question arises-- whether at that time (that is, before duality had come into- existence) there was in existence something else by the side of it. Therefore, in the Nasadiya-Sukta of the Rg-Veda, no- adjective is applied to the Parabrahman and the Fundamental Element of the universe is described by saying : "in the commencement of the world, there was neither sat nor asat, but- whatever there was, was one", and that the couples of sat and: asat came into existence afterwards  ; and it is- stated in the Gita that he whose Reason has become free from the doubles of sat and asat, hot and oold, etc. reaches the- nirdvamdva (beyond-doubles) sphere of the Brahman, which is beyond these doubles .
References And Context
- (Rg. 10. 129)
- (Gl. 7. 28 ; 2. 45)