Gita Rahasya -Tilak 280

Karma Yoga Sastra -Tilak

CHAPTER X THE EFFECT OF KARMA AND FREEDOM OF WILL One can, it is true, make the subtle distinction that MAYA is the common word, and its Appearance has the specific name of Names and Forms, and its Activity, the specific name of KARMA. But, as ordinarily it is not necessary to make this distinction, these three words are very often used synonymously. This clothing (or this upadhi i. e., super- imposed covering) of perishable Maya on one part of the Parabrahman, which is visible to the eyes, has been described in Samkhya philosophy as the three-constituented Prakrti. Samkhya philosophers look upon Purusa and Prakrti as two self-created, independent and eternal Elements. But, as Maya, Names and Forms, or Karma change constantly, it would be logically incorrect to look upon them as of the same standard as the permanent and immutable Parabrahman; because, as the two ideas, 'permanent ' and 'non-permanent',, are contrary to each other, both of them cannot become applicable at the same time. Therefore, Vedantists have come to the conclusion that Perishable Prakrti or Maya, in the shape of Karma, is not independent, but that the Appearance of a qualityful Maya is seen in the one, permanent, all-pervading, and qualityless Parabrahman by the feeble human organs. But, it is not enough to say, that Maya is not independent, and that one only sees this Appearance in the qualityless Parabrahman. Although, according to Vivartavada, if not according to the Gunaparinama-vada, it is possible to see this Appearance of qualityful Names and Forms, that is, of Maya in the qualityless and eternal Brahman, yet, we are faced with the further question, namely, when, in what order, and why, did this qualityful Appearance, which is seen by human organs, appear in the qualityless Parabrahman ? or, to say the game thing in ordinary language, when, and why, did the eternal and thought-formed Paramesvara create the Name-d and Form-ed,. perishable, and gross universe ? But, as this subject is unknow- able, not only to human beings, but even to gods, and to the Vedas, as stated in the Nasadiya-Sukta in the Rg-Veda one cannot answer that question better than by saying: "this is an unknowable pastime (lila) of the qualityless Parabrahman, which has been realised by Knowledge." . One has to take it for granted that ever since the commencement of things, Name-d and Form-ed perishable Karma, or qualityful Maya, has been seen side by side with the qualityless Brahman.