Gita Rahasya -Tilak 152

Karma Yoga Sastra -Tilak

CHAPTER VI THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF THE BODY AND THE ATMAN (ADHIDAIVATA-PAKSA AND KSETRA-KSETRAJNA-VICARA) According to this classification, the five organs of Action have to be included in the five primordial elements, whereas according to the classification adopted in the Gita, we are to include Time in the Ether (akasam), and Method, Vitality, Strength etc., in the five primordial elements or in Matter. Whatever may be the case, the word ' ksetra ' conveys only one meaning to everybody. That collection of mental and bodily elements or qualities in the shape of pranah (Life force), which has specific activities (visista-cetana), is known as ' ksetra '. As the word 'sarira' is also applied to dead bodies, the different word ksetra' has been used in this particular place, 'ksetra' originally means 'field', but in the present context, it has been used metaphorically as meaning the ' activated (savikara) and living (sajiva) human body '. That which has been referred to by me above as a great factory is this ' ksetra '. The organs of Perception, and the organs of Action, are the portals of this factory for taking in material from outside and for sending out the manufactured products respectively and, the Mind, the Reason, Individuation (ahamkara), and Activity (cetana) are the workmen in this factory; and all the functions carried on or caused to be carried on by these workmen, are referred to as the activities (vyaparah), feelings (vikarah), or properties (dharmah) of this Body. When in this way, the meaning of the word ' ksetra ' has. been defined, the next question which naturally arises is, to whom does this ksetra or field belong, is there or is there not some owner for this factory ? Although the word 'Atman' is very often used in the meaning of ' Mind ' or ' Conscience ' or 'one's Self ', yet, its principal meaning is 'the owner of the Body (ksetrajna) ". "Whatever functions are performed by man, and whether they are mental or bodily, are carried on by his internal organs such as buddhih etc., his organs of Perception such as the eyes etc., and his organs of Action, such as hands,, feet, etc. In the whole of this group, the Mind and the Reason- are the most superior. But although they may, in this way, be superior to the other organs, yet they are both funda- mentally the manifestations (vikarah) of Matter (prakrti) or of the gross Body, just like the other organs. (See the next - chapter.) Therefore, although the Mind and the Reason may be the highest of all the organs, yet they cannot do anything beyond their particular functions, and it is not possible that they should be able to do anything else. It is true that the Mind thinks and the Reason decides. But, knowing this, we do not arrive at a conclusion as to for whom the Mind' and the Reason perform these functions, or as to who performs- that synthesis which is necessary for obtaining a synthetic knowledge of the diverse activities carried on by the Mind: and the Reason on various occasions, or as to how all the organs subsequently receive the directions to perform their various functions consistently with that synthesis.