Karma Yoga Sastra -Tilak
CHAPTER IX
THE PHILOSOPHY OF THE ABSOLUTE SELF
imperceptible[4]. [5] This confusing method by which the same Parabrahman was at different times and in different meanings given the mutually contradictory names of once 'sat' and at another time 'asat' — which was a method promoting verbal warfare, though the intended import was the same — gradually wore out; and ultimately, the one terminology of calling the Brahman sat or satya, i. e., eternally lasting, and the visible world asat or perishable, has become fixed. In the Bhagavadgita, this ultimate terminology has been accepted and in the second chapter, the Parabrahman has been described as sat and imperishable, and Names and forms are described as asat, that is, perishable, in those meanings of those words ( Gl. 2. 16-18); and the same is the doctrine of the Vedanta-Sutras. |
References And Context
- ↑ (Tai. 2. 7)
- ↑ ( Ve. Si. 2. 1. 17)
- ↑ (Chan. 6. 2. 1, 2)
- ↑ (Chan. 3. 19. 1)
- ↑ Even among the English writers on Metaphysics, there is a difference of opinion as to whether the word real, i. e„ sat should be applied to the appearance of the world (Miba) or to the vastu- tattlva (Brahman). Kant looks upon the Appearance as sat real) and calls the vastu-tattva, imperishable. But, Haeckel, Green and others call the Appearance, asat (unreal), and the vastu-tattva, sat (real).