Gita Rahasya -Tilak 258

Gita Rahasya -Tilak


This Maya is not a Real substance, and it is only the Parabrahman which is Real, that is, uncircumscribed by Time, and never-changing. These are the doctrines which relate to the nature of the Names and Forms of the visible universe and the Parabrahman clothed by them. Now, when the human being is viewed from the same point of view, it is seen that the human body and organs are substances defined by Name and Form, like other substances in the visible world, that is to say, that they fall into the category of the non-permanent Maya ; and that the Annan, which is clothed by this Body and organs, falls into the category of the eternal Parabrahman ; or, that the Brahman and the Atman are one and the same. My readers must have now noticed the differences between these Non-Dualistic doctrines, which do not look upon the external world as an independent substance in this sense, and the Buddhistic doctrines, Buddhists, who believe in the vijnana-vada, say that the external world does not exist at all, and that Jnana ( Knowledge ) alone is Real : and Vedantists look upon only the ever-changing Names and Forms of the external universe as-unreal, and say that under these Names and Forms, as also in the human body, there is, in both cases, one and the same Atman-formed Substance; and that this homogeneous Atman-

Element is the ultimate Reality. In the same way, Samkhya philosophy has accepted the synthesis of the diversity of created things by the law of ' 'avibhaktam vibhaktesu," only so' far as it applies to Gross Matter; but, as the Vedantists have got over this difficulty of the satkaryavada. and established the doctrine that "whatever is in the Body, is also in the Cosmos," the innumerable Purusas and the Prakrti of Samkhya philosophy have, in Vedanta, philosophy, been comprised in one Paramatman by the principle of Non-Dualism (advaita) or Non-Division ( avibhaga ). The purely Materialistic philosopher Haeckel was, it is true, a Non-Dualist. But he includes even Consciousness ( caitanya ) in Gross Matter, and' Vedanta philosophy doeg not give pre-eminence to the Gross, but proves that the immortal and independent' Thought- Formed (cidrupi) Parabrahman, which is uncircumscribed by Time or Space, is the Fundamental Boot of the world : this- is the most important difference between the Non-Dualism of of the philosophy of the Absolute Self and the Gross-Non- Dualism (jadadvaita) of Haeckel.


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