Gita Rahasya -Tilak 250

Karma Yoga Sastra -Tilak


When one has thus come to the conclusion that there remains behind only one immutable and qualityjess Element after all Names and Forms are eliminated, from the point of view of Knowledge, and that one has, on that account, to accept Non-Dualism after full and minute consideration, it becomes necessary to explain how the variegated perceptible qualityful universe came into existence out of one qualityless and imperceptible Element, from the point of view of Non- Dualistic Vedanta. It has' been stated before that the Samkhyas have got over this difficulty by looking upon Matter with its three constituents (that is, qualityful Matter) as eternal and independent, in the same way, as the qualityless Spirit. But, if in this way one looks upon qualityful Matter as independent, the fundamental Elements of the world become two, and the theory of Non-Dualism, which has been un- conditionally accepted as correct for the various reasons mentioned above, comes into question ; and if one does not look upon qualityful Matter as independent, it becomes impossible to explain how the variegated qualityful universe came into . existence out of one fundamental qualityless substance ; because, the theory that it is not possible for the Qualityful to come into existence out of the Qualityless, that is to say, for something to come into existence out of something which does not exist — according to satkaryavada [1] has also been accepted by Non-Dualists. In short, there is a difficulty on either hand. Then, how are we to get over this dilemma ? One must find out some way for explaining how the Qualityful came into existence out of the Qualityless without giving the go-bye to Non-Dualism, and that way seems to be closed to us by the theory of satkaryavada. True, the position is a difficult one. Nay ; according to some, this is the principal difficulty in the way of accepting Non-Dualism, and, on that account, they accept Dualism. But the Non- Dualists have, by their intelligence, found out a skilful and unquestionable way for getting over this difficult position. They say that the theory of satkaryavada or of the guna- parinamavada f applies only when the cause cad the product are both of the same kind or class ; and on that account, even Non-Dualists will accept that the Real and Qualityless Brahman cannot give birth to a Real and Qualityful Maya; but, this admission is effective only when both the substances are Real ( satya ). Where one substance is Real, and the other one is only a reflection of it, satkaryavada does not apply.


References And Context

  1. See p, 210 above. — Translator, t See p. 234 above.— Trans.