Gita Rahasya -Tilak 263

Karma Yoga Sastra -Tilak

CHAPTER IX THE PHILOSOPHY OF THE ABSOLUTE SELF It has fully pervaded and saturated the former and one cannot gauge to what extent It remains over. Although the words ' dasamgula ' (ten fingers), or ' tripada ' (three steps) have been used in the Purusa-Sukta in order to indicate to what extent the Paramesvara has gone beyond the visible universe, yet, they are to be taken as meaning 'ananta' (endless); because, strictly speaking, Space and Time, weights and measures, and even numbers are only kinds of Names and Forms ; and it has been shown above that the Parabrahman is beyond all these Names and Forms. Therefore, the Parabrahman has been described in the Upanisads as, that Element which swallows up or absorbs ' kala ' (Time), which ' kula ' has swallowed up everything  ; and the same is the purport conveyed by the descriptions to be found in the Gita and in the Upanisads of the habitation of the Paramesvara, such as, " na tad bhasayate suryo na sasamko na pavakah ", that is, " there is no such luminary object like the Sun or the Moon or Fire for illumi- nating the seat of the Paramesvara, who is self-illumined" . The Sun, the Moon, the stars, etc., are Name-d and Form-ed perishable objects. That self-illumined Knowledge-filled Brahman which is "jyotisam jyotih "— that is, " brilliance of brilliance " — extends endlessly beyond all of them ; and it is stated in the Upanisads that not only does It not depend on any other luminary objects, but whatever light is possessed by the Sun, the Moon etc., is obtained by them from this self- illumined Brahman. Take the most subtle or the most distant object, which is made perceptible to the organs by instruments invented by Material sciences; it is but the world denned by Name and Form, which is circumscribed by the limitations of Time and Space. As the true Paramesvara is in them, and yet different from and more comprehensive than all of them, and also homogeneous and uncircumscribed by the bonds of Names and Forms, that is to say, as He is independent, it is not possible for the devices or instruments of Material sciences, which consider merely Names and Forms, to find out the ' amrta-tattva ' (imperishable Element) which is the Boot of the world, though they might become a thousand times more subtle or comprehensive than they are at present. That imperishable, immutable and undying element must ultimately be found out by the Path of Knowledge shown in the philosophy of the Absolute Self.