Gita Rahasya -Tilak 208

Gita Rahasya -Tilak


That is why the Upanisada have an important place in the philosophy of the Absolute Self. Much attention had been paid in India in ancient times to the question of concentrating the mind, and there was developed in our country an independent science on that subject which is known as the ( Patanjala ) Yoga science. Those venerable Rsis who, being experts in that science, had besides minds which were naturally very pure and broad, have described in the Upanisads the experience gained by them by introspection about the nature of the Atman, or all that with which their pure and peaceful minds were inspired. Therefore, for drawing 1 any conclusion about any Metaphysical principle, one cannot but refer to these Sruti texts [1]. One may find various arguments which support and justify this self- experience according to one's own acumen ; but thereby, the authoritativeness of the original self-experience does not suffer. It is true that the Bhagavadgita is a Smrti text; but, I have explained in the very beginning of the first chapter, that it is considered to be as authoritative in the matter as the Upanisads. I have, therefore, in this chapter first explained with authorities, but simply— that is, without giving reasons — the doctrines propounded in the Gita and in the Upanisads about this unimaginable Substance which is beyond Matter, and I have considered later on in the chapter in what way those theories can be scientifically supported. The Bhagavadgita does not accept the Samkhya dualism of Matter and Spirit, and the first doctrine of the philosophy of the Absolute Self in the Gita, as also in Vedanta, is that there is at the root of the moveable and immoveable world, a third Principle which is all-pervading, imperceptible and imperishable, and which is beyond both Matter and Spirit. Although the Samkhya Prakrti is imperceptible, it is quality full (saguna), because, it is composed of the three constituents. But whatever is quality full is perishable. Therefore, that something else which, being imperceptible, still survives after this quality full imperceptible Matter has been destroyed, is the real and permanent Principle of the entire Cosmos — as has been stated in the Gita in the course of the discussion on Matter and Spirit in the stanza [2] quoted at the beginning of this chapter ; and later on, in the fifteenth chapter, after referring to the Mutable and the Immutable — the Perceptible and the Imperceptible — as the two Samkhya elements, the Gita says : —

uttamah purusas tv anyah paramatmety udahrtah I

yo lokatrayam avisya bibharty avyaya isvarah II

that is, "that Purusa, which is different from both these (Matter and Spirit) is the Super-Excellent, the One which is known as the Absolute Atman, the Inexhaustible and the All-Powerful ; and, pervading the three-sphered universe, It protects it."


References And Context

  1. ( Katha. 4. 1 )
  2. (GI. 8. 20)

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