Gita Rahasya -Tilak
THE CONSTRUCTIN AND THE DESTRUCTION OF THE COSMOS
In the same way, Samkhya philosophers believe that there are two independent principles, Prakrti and Purusa. But Vedanta philosophy does not accept this dualism, and says that both Prakrti and Purusa are manifestations of one eternal and quality less Absolute Self (Paramatman) ; and this doctrine has been accepted in the Bhagavadgita . But, this matter will be more fully dealt with in the next chapter. I have to state here only this, that although the Bhagavadgita accepts the principle of the devotion to Vasudeva and the theory of Action ( pravrtti ) propounded in the Narayaniya or Bhagavata religion, it does not accept the further doctrine of that religion, that Samkarsana (Jiva) was first created out of Vasudeva, and Pradyumna (Mind) out of Samkarsana, and Aniruddha (Individuation) out of Pradyumna ; and the words Samkarsana, Pradyumna, or Aniruddha are nowhere come across in the Gita. This is the important difference between the Bhagavata religion mentioned in the Pancaratra, and the Bhagavata religion mentioned in the Gita. I have expressly mentioned this fact here in order that one should not draw the mistaken conclusion that the creed of devotional schools like the Bhagavata school regarding the creation of the Cosmos or the the Jiva-Paramesvara is acceptable to the Gita, from the mere fact that the Bhagavata religion has been mentioned in the Bhagavadgita. Let us now consider whether or not there is some element or principle at the root of the perceptible and imperceptible or mutable and immutable universe, which is beyond the Prakrti and Purusa mentioned in Samkhya philosophy. This is what is known as Adhyatma (the? philosophy of the Absolute Self) or Vedanta.
References And Context
- (Gi. 9. 10)