Gita Rahasya -Tilak 256

Gita Rahasya -Tilak

CHAPTER IX THE PHILOSOPHY OF THE ABSOLUTE SELF Therefore, in the book called Vedantasdra, these two theories are described and differentiated between in the following words : - yas tattviko 'nyathabhavah parinama udiritah l atattviko 'nyathabhavo vivartah sa udiritah II . that is, "when from one fundamental substance, another substance of a different nature comes into existence essentially, that is, really, that is called (guna- ) parinama; but when- instead of this, the fundamental substance looks something- different (atattvika), it is said to be vivarta". The Arambha- vada is the theory of the Nyaya school, the Guna-parinama- vada is the theory of the Samkhya school, and the Vivarta- vada is the theory of the Non-Dualist Vedanta school. The- Non-Dualist Vedantists do not look upon the two qualityful. substances, atoms and Prakrti, as different from or independent of the qualityless Brahman ; but by their doing so, the- objection that the Qualityful cannot spring out of the Quality- less arises on account of satkarya-vada ; and in order to get rid of that objection, the Vivarta-vada has come into existence. But, the conclusion drawn by some, that, on that account the- Vedantists will not at any time or cannot acoept the Guna-- parinama-vada is wrong. The principal object of the Vivarta- vada is to show that (i) the objection of the Samkhyas, or of other Dualists against Non-Dualism, namely, that the qualityful' Prakrti or Maya cannot spring out of the qualityless Brahman,, is not impossible to answer, and that (ii) it is possible for our- organs to see innumerable Mayic (illusory) appearances in one-qualityless Brahman. "When this object has been achieved, that, is to say, when it has been proved by Vivarta-vada, that it is possible to see the Appearance of the three-constituented* qualityful Prakrti in one qualityless Parabrahman, Vedanta philosophy has no objection to accept that the further develop- ment of that Prakrti has taken place according to the Guna- parinama-vada. The chief doctrine of Non-Dualistic Vedanta. is that the fundamental Prakrti is an Appearance, or an Illusion, and that it is not Real. But once this first, Appearance of Prakrti begins to be seen, Non-Dualist Vedantists have no objection to accept that the appearances,. which are subsequently evolved from this one original Appearance, are not-independent ; and to accept that the-, qualities of one appearance spring out of the qualities of another appearance, and that, in this way, appearances possess- ing various qualities have come into existence.