Gita Rahasya -Tilak
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CHAPTER VI
THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF THE BODY AND THE ATMAN
(ADHIDAIVATA-PAKSA AND KSETRA-KSETRAJNA-VICARA) The Vedanta philosophy has been propounded only in order to explain as clearly as possible the fundamental, pure, and qualityless form of this ksetrajna or Atman, which manifests itself in this way in the body in the individuated and qualified form 'I' [1] nevertheless this conclusion is not arrived at by merely considering the Body, that is to say, the ksetra. I have stated before that we have to see what can be ascertained by considering the Cosmos (brahmandam) that is to say, the external world, in addition to consideration of the Body and the Atman. This consideration of the Cosmos is known as ' ksaraksara-vicara '. By considering the Body and the Atman, we come to know the fundamental element (ksetrajna or Atman) which exists in the ksetra (the Body, or the pinda) and by considering the Mutable and the Immutable ( ksaraksara ), we understand the fundamental element in the Cosmos (brahmanda), that is, in the external creation. When in this way, the fundamental elements of the Body (pinda) and of the Cosmos (brahmanda) have been definitely and severally fixed, Vedanta philosophy, after further con- sideration comes.to the conclusion that both these are uniform or one and the same— or that WHATEVER IS IN THE BODY (PINDA), IS ALSO IN THE COSMOS (BRAH- MANDAM).[2]This is the ultimate truth of the moveable and the immoveable Cosmos. When we realise that this kind of examination has been made even in the Western countries, and that the doctrines advanced by Western philosophers like Kant etc. are very much akin to the doctrines of Vedanta philosophy, we cannot but feel a wonder about the supermanly mental powers of those persons, who laid down these doctrines of Vedanta by mere introspection, in an age when the Material sciences were not so advanced as they are in the present day ; but we must not stop with feeling wonder about this matter,_ — we must feel proud of it.
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References And Context
- ↑ (Gi. 13. 4);
- ↑ The classification made in our philosophy of ksaraksara-vicara and ksetra-ksetrajna-vicara was not known to Green. yet the expo-sition oi Metaphysics made by him in the commencement of his book called Prolegomena to Ethics, has been made by him in a twofold way, namely, regarding the ' Spiritual Principle in Nature ' and the ' Spiritual Principle in Man'; and later on, he has shown the identity between the two. The ksetra-ksetrajna-vicara includes such, mental philosophies as Psychology etc , and the ksaraksara-vicara includes such sciences as Physics, Metaphysics etc. and even Western philosophers have accepted the position that the nature of the Atman has to be arrived at, after taking into consideration all these things.