Gita Rahasya -Tilak 264

Gita Rahasya -Tilak


From the exposition of the principal doctrines of the philosophy of the Absolute Self and their concise scientific explanation given so far, it will be clear why all the perceptible Name-d and Form-ed appearances of the Paramesvara are Mayic or perishable, why His imperceptible form is superior to them, why His qualityless form, that is, the form undefined by Name and Form, is still superior, and why it is stated in the Gita that the qualityless form seems quality- ful as a result of ignorance. But this work of setting out these doctrines in words can be easily done by anyone who has acquired a little knowledge like me; there is nothing much in that. In order that these doctrines should be impressed on the mind, engraved on the heart and ingrained in one's flesh and bone after they have been understood, and that one should thereby fully realise that there is only one Parabrahman which saturates all living things ; and in order that by reason, of such feeling, one should acquire an immutable mental frame which will enable one to behave with equability towards everybody in times of misfortune, it is necessary to have the continual additional help of impressions acquired during, numerous births, control of the organs, persevering practice, meditation, and worship.

Therefore, the summary of all the above doctrines, and the highest doctrine of the philosophy of the Absolute Self is : only that man may be said to have become fully saturated with the knowledge of the Brahman in whose every action the principle, "there ie only one Atman in all created things", has become naturally and clearly visible, even in times of distress ; and such a man alone gets Release [1]. The ' earthenware pot' of that man in whom such behaviour is not to be seen is to that extent imperfectly or insufficiently 'baked', in the fire of the Knowledge of the Brahman. This is the difference between real saints and mere Vedantists; and, therefore, in describing Knowledge, it is stated in the Gita that true Knowledge may be said to have been acquired, when noble emotions like "humility (amanitva), peaceful ness (santi), self-control. (atmanigraha), equability of mind (samabuddhi)" are awakened,. whereby the total purification of the mind is continually expressed in conduct, instead of saying that 'Knowledge is the understanding by Reason of what is at the root of the external world' [2].


References And Context

  1. ( Gi. 5. 18-20; 6. 21, 22)
  2. ( Gi. 13. 7-11 )

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