Gita Rahasya -Tilak
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CHAPTER VI
THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF THE BODY AND THE ATMAN
(ADHIDAIVATA-PAKSA AND KSETRA-KSETRAJNA-VICARA) All objects fall into two categories, namely, the 'jnata' and the 'jneya', i. e., the Perceiver, and That which is perceived by the Perceiver, and if some thing does not fall into the second category, it can come into the first category and its existence is as fully established as the existence of the Perceivable. Nay, we may go further and say that in as much as the Atman, which is beyond the Aggregate (samghata) is itself a Knower, there is no wonder that it does- not become the subject-matter of the knowledge which it acquires ; and therefore, Yajnavalkya has said in the Brhadaranyakopanisad, that "vijnataram are kena vijaniyat", i. e„ "Oh ! how can there be some one else, who can know That which knows everything ? " [1] Therefore, one has to come to the ultimate conclusion, that there exists in this activated living Body some comprehensive and potent Power which is more powerful and more comprehensive than the various dependent and and one-sided workmen in the Body who work in grades rising from organs like the hands and feet to Life, Activity, Mind and Reason ; that this Power remains aloof from all of them, and synthesizes the activities of all of them and fixes for them the direction in which they are to act, and is an ever-awake witness of all their activities. Thia doctrine has been accepted both by the Samkhya and Vedanta philosophies, and the modern German philosopher Kant has shown by minutely examining all the activities of Reason that this is the doctrine which one arrives at. The Mind, the Reason, Individuation or Activity are all qualities or com- ponent parts of the Body, that is, of the ' ksetra '. The inspirer of these components is different from them, independent of them, and beyond them. " yo buddheh paratas tu sah "[2] i. e., " It is beyond the grasp of the Reason ". This is- what is known in the Samkhya philosophy as ' purusa ', and in Vedanta philosophy as 'ksetrajna', that is to say, the Atman which knows or controls the Body ; and the actual experience which every one has of the feeling that ' I am ', is the most excellent proof of the existence of this Knower of the Body [3] Not only does nobody think that ' I am not ', but even if a person by his mouth utters the words : ' I am not ' he thereby inferentially acknowledges the existence of the Atman or the ' I ' which is the subject of the predicate ' am not '. |
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