Gita Rahasya -Tilak 241

Gita Rahasya -Tilak


From this it will be seen how difficult and subtle are the ideas in the philosophy of the Absolute Self. If one considers the matter merely from- the logical point of view, one is forced to admit this un- knowability of the Parabrahman or of the Atman. But although the Parabrahman may, in this way, be qualityless and unknowable, that is, beyond the reach of the organs, yet,. as every man has a self-experience of his own Atman, it is- possible for us to get the self-experience that the indescribable form of this qualityless Atman which we realise by means of a visionary experience (saksatkara), is the same as of the Parabrahman ; and therefore, the proposition that the- Brahman and the Atman are uniform does not become meaning- less. Looking at the matter from this point of view, it is impossible to Bay more about the form of the Brahman than- that : "the Brahman is the same in form as the Atman" : and one has to depend for all other things on one's own self- experience. But, in a scientific exposition which has to appeal- to Reason, it is necessary to give as much explanation as is- possible, by the use of words. Therefore, although the- Brahman is all-pervasive, unknowable, and indescribable, yet,, in order to express the difference between the Gross World 1 and the Brahman-Element (which is the same in nature as the Atman), the philosophy of the Absolute Self considers the- quality of caitanya (Consciousness), which becomes visible to us in Gross Matter after its contact with the Atman, as the pre-eminent quality of the Atman, and says that both the Atman and the Parabrahman are cidrupi or caitanya-rupi (Conscious or Knowing, in form) ; because, if you do not do so,

then, in as much as both the Atman and the Brahman are qualityless, invisible, and indescribable, one has, in describing them either tosit quiet, or, if someone else gives some description of them by means of words, one has to say : "neti neti I eta mad anyat param asti I ", i. e., "It is not this, this is not It (Brahman), (this is a Name and Form), the true Brahman is something else, which is quite beyond that", and in this way, do nothing else except restricting oneself to negatives [1]. It is, therefore, that cit (Knowledge), sat ('sattamatratva or Existence) and ananda (Joy) are commonly mentioned as the- attributes of the Brahman. There is no doubt that these- attributes are much higher than all other attributes ; neverthe- less, these attributes have been mentioned for the only purpose of acquainting one with the form of the Brahman, as far as it is possible to do so by words ; and it must not be forgotten that the true form of the Brahman is qualityless, and that onfr has to get a self-experience (aparoksanubhava) of it in order to- understand it. I shall now concisely explain what our philosophers have said regarding the way in which this self- experience can be had, that is to say, in what way and when- this indescribable form of the Brahman is experienced by the brahma-nistha (the devotee of the Brahman).


References And Context

  1. (Br. 2. 3. 6)

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