Gita Rahasya -Tilak 262

Gita Rahasya -Tilak


When the mutual relationship between the Cosmos (jagat), the personal Self (jiva) and the Paramesvara (Paramatman) 'have been explained in this way, it becomes quite clear in -what sense one has to take the word ' ansa ' used by the Blessed Lord in the phrases " the Jiva is an 'amsa' of Myself " [1], and "I have pervaded the whole of this world by one amsa'" [2] in the Bhagavadgita, and also used by Badarayanacarya in the Vedanta-Sutras [3], or the word ' pada ' used in the Purusa-Sukta in the line '"pado 'sya visva bhutani tripud asyamrtam divi "—'the jagadatman (the Cosmic-Self) Which has pervaded the moveable and the immoveable, and yet remained over ten fingers '. Although the Paramesvara or the Paramatman is all-pervading, yet, as It is unorganised, homogeneous, and devoid of Name and Form, that is to say, uncuttable ( acchedya ) and immutable (avikarya), it is impossible to break It up into individual pieces [4]. Therefore, in order to distinguish between this homogeneous Parabrahman which pervades everything on all sides, and the Atman within the body of a man, one has to say in common parlance that the ' sarira-atman ' (the Atman within the body) is an ' amsa ' (part) of the Parabrahman. Yet, the word ' amsa ' or ' part ' has not to he taken in the meaning of ' an independent piece which has been cut- out ', or ' one of the grains taken out of the numerous grains in a pomegranate ' ; and it must be taken in its elementary meaning to indicate that the Atman is a part of the

Parabrahman in the same way as ether ( akaia ) in the house or in an earthenware pot ( mathakasa, ghatakasa ) are parts of an all-pervading ether ( See Amrtabindupanisad 13 ). The Samkhya Prakrti, and the homogeneous element accepted by the Materialistic Gross-Non-Dualism of Haeckel, are in the same way qualityful, that is, limited, parts of the Real qualityless Paramesvara. Nay, whatever perceptible or imperceptible fundamental element is arrived at according to the Materialistic sciences, (then may it be how much soever comprehensive like ether), it is only a Name and Form broken in upon by Time and Space, that is to say,, it is perishable and limited. It is true that it has occupied the Parabrahman to the extent of its capacity, but instead of the Parabrahman being thereby in any way limited,


References And Context

  1. (Gi. 15. 7)
  2. (Gi. 10. 42)
  3. (Ve. Su. 2. 3. 43 ; 4. 4. 19)
  4. (Gi. 2. 25)

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