Gita Rahasya -Tilak 274

Gita Rahasya -Tilak


These questions cannot be answered further than by saying what has been said in the fourth and fifth stanzas of this hymn, that is to say, by saying that the Kama-formed Element of creating the universe, somehow or other came into existence in the Mind of that indescribable ONE and Bole Parabrahman, and that the entire development of sat, that is, the imposing edifice of ether and earth, came into existence as a result of its branches spreading out above and below, and in all directions like the threads in a piece of cloth or the rays of sunshine. [1]. And, therefore, the meaning conveyed in this hymn has been adopted in the Upanisads in the words : "so 'kamayata I bahu syam prajayeyeti I" [2], that is, " that Parabrahman acquired the Desire of becoming multifarious"[3]; and even in the Atharva-Veda, there is a statement that ' Kama ' (Desire) came first into existence out of the Fundamental Substance at the root of the visible world [4]. But, the wonder about this hymn ia, that instead of becoming a slave to Reason like the Samkhyas, and imagining the existence of another self-created and independent element like Fundamental Matter, because the question of the creation of the Qualityful from the Qualityless, or of the asat from the sat, or of the dvamdva (subject to doubles) from the nirdvamdva (beyond doubles), or of the sanga (attached) from the asanga (unattached), is beyond the grasp of human intelligence, this Rsi frankly says : "Say that you do not understand that which you do not understand ; but on that account, it is not proper to give to the Illusion in the form of the visible world, the same value as the indescribable Brahman, which has been definitely ascertained by means of an absolutely purified Mind and as a self-experience. Besides, one must also realise that even if one considers, the three- constituented Prakrti as a second independent substance, one still cannot answer the question as to how Reason (mahan) or Individuation first entered that substance, in order that the universe should be created ; and if this difficulty cannot be overcome, where is the point in looking upon Prakrti as independent ?

All that one need say is, that it is impossible to understand how Prakrti or sat came into existence out of the fundamental Brahman. For that, it is not necessary to look upon -Prakrti as independent. It is not possible even for gods to find out how sat came into existence; much less, then, for human intelligence; because, as even the gods came into existence after the visible world, how can they know anything about it f [5].But, some one may here raise the following doubt: it is stated in the Rg.-Veda itself that the Hiranyagarbha is prior in point of time and superior even to the gods, that He alone was in the beginning "bhutasya jatah putireka asit" [6], that is, "the ' pati' , or 'king', or , adhyaksa’ of the entire universe "; then, how can He not be knowing this Thing?; and, if it is possible for Him to have known it, how can you say that It is unknowable ?


References And Context

  1. (Vaja. Sam. 33. 74)
  2. (Tai 2. 6 ; Chan. 6. 2. 3)
  3. (See Br. 1.1. 4)
  4. (Atharva. 9. 2. 19)
  5. ( G-i. 10. 2)
  6. (Rg. 10.121.1)

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