Gita Rahasya -Tilak 149

Gita Rahasya -Tilak

CHAPTER VI THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF THE BODY AND THE ATMAN (ADHIDAIVATA-PAKSA AND KSETRA-KSETRAJNA-VICARA) When we have thus seen that the Materialistic aspect is one-sided and insufficient, and also that the easy device found out by the Intuitionist school is ineffective, it becomes necessary for us to see whether or not there is some other way for justifying the doctrine of Karma-Yoga. This way is the Metaphysical aspect of the matter; because, when we have, once come to the conclusion that there is no such indepen- dent and self -created (svayambhu) deity like the sad-asad-viveka- buddhih (Conscience), notwithstanding the fact that the Reason is superior to external Action, it becomes necessary to consider, even in the science of Karma-Yoga, how one can keep one's Reason pure in order that one should be able to perform pure Action, what is meant by Pure Reason, and how the Reason, can be made pure; and the consideration of these questions, cannot be complete unless one leaves aside the Material sciences which deal only with the external physical world, and enters into Metaphysics. Our philosophers have laid down the ultimate doctrine, in this matter, that the Reason, which has not fully realised the true and all-pervading nature of the Paramesvara, is not pure; and the science of the Highest Self (adhyatma) has been expounded in the Gita solely in order to explain what this Self-devoted Reason (atmanistha buddhih) is. But, disregarding this anterior and posterior context, some doctrinal commentators on the Gita have laid down the con- clusion that Vedanta is the principal subject-matter of exposition in the Gita. It will be shown later on exhaustively that this conclusion arrived at by these commentators as to the subject-matter expoundsd in the Gita, is not correct. I have for the time being only to show how it is necessary to consider the question of the Atman when one wishes to find out how the Reason is to be purified. This question of the Atman has to be considered from two points of view : — (1) the first method of exposition is to examine one's own body,' (pindah, ksetra, or sariram), as also the activities of one's Mind, and to explain how as a result of such examination, one has to admit the existence of the Atman in the shape of a ksetrajna, or an owner of the Body This is known as the sariraka-vicara or the KSETRA-KSETRAJNA-VICARA (the Consideration of the Body and the Atman) ; and that is why the Vedanta-Sutras are known as sariraka (dealing with the Body) sutras.