Gita Rahasya -Tilak 247

Karma Yoga Sastra -Tilak

CHAPTER IX THE PHILOSOPHY OF THE ABSOLUTE SELF Nay, people, who have acquired the powers of levitation may like Aghoraghanta in the Malati-Madhava,- be cruel and treacherous persons. The indescribable experience of the beatitude of realising the identity of the Brahman and the Atman cannot be fully related by one person to another; because, in doing so, one has to use the Dualistic phraseology of T and 'You', and one's entire experience of non-duality cannot be described in this Dualistic phraseology. Therefore, the descriptions of this ultimate state which are to be found in the Upanisads must also be considered incomplete or unimportant; and if these descriptions are unimportant, then the purely Dualistic descriptions, which are found given in the Upanisads for explaining the creation or the formation of the universe, must also be considered unimportant. For instance, the descriptions of the creation of the visible universe to be found in the Upanisads, that the qualityful Purusa, named Hiranyagar- bha, or the various perceptible objects in the world like apa ( water ) etc. gradually came into existence out of the pure, permanent, all-pervading and immutable Atman-formed Brahman; or that the Paramesvara first created these Names and Forms, and then entered them etc., cannot be correct from the point of view of Non-Dualism; because, if the qualityless Paramesvara, realisable only by Knowledge, pervades everything, it is scientifically without foundation to say that one created the other. But, as the Dualistic phraseology is the only possible medium for explaining the formation of the universe to ordinary persons, the above mentioned descriptions of the perceptible universe, or of Names and Forms, have been given in the Upanisads. Nevertheless, even in these descriptions the substratum of Non-Dualism is, in many places, kept intact, and it is made quite clear that though the Dualistic phraseology has been used in the descriptions, Non-Dualism is the true doctrine. Just as, though we now definitely know that it is not the Sun which revolves, we still speak of the rising or the setting of the Sun, so also, although it was definitely known that one and only one Parabrahman, in the form of the Atman, pervades everything in all directions and without division, and that It is immutable, yet, we come across expressions like "the perceptible universe was created out of the Parabrahman" in the Upanisads ; and in the same way, also in the Gita, although the Blessed Lord has said: "My true form is imperishable and unborn" , yet, He at the same time says, "I create the whole world" . But some scholars, neglecting the meaning underlying these descriptions, and looking upon them as literally true and important, lay down the proposition that the Upanisads support the Dvaita ( Dualistie ) or Visistadvaita ( Qualified Monistic ) theory.