Gita Rahasya -Tilak 271

Karma Yoga Sastra -Tilak

CHAPTER IX THE PHILOSOPHY OF THE ABSOLUTE SELF the asat, that is, the fundamental Parabrahman, as has been ascertained by scients by means of their Reason, by meditating in their minds". tirascino vitato rasmiresam adhah svid asid upari svid asit I retodha asan mahimana asan svadha avastat prayatih parastat II 5 II that is: (5) "(this) rasmi, that is, shred or ray, fell transversely (between) them ; and if you say it was below, it was also above; (some of these) became retodha, that is, productive of seed, and (growing) became bigger. Their self-prowess (svasakti) pervaded on one side, and prayati, that is, development - (pervaded everything) on the other side". ho addha veda ka iha pra vocat kuta ajata kuta iyam. visrstih I arvag deva asya visarjanena- tha Ico veda yata ababhuva II 6 ll that is : (6) " who is there who can in greater (than this) detail (pra ), explain how came the visarga, that is, the development .(of the sat ) and from whom it came ? Who knows this definitely ? Even the gods came after the visarga of this (visible sat universe). Then who is to know from where it came ?" iyam visrstir yat ababhuva yadi va dadhe yndi va na dadhe I yo asyadhyaksah parame vyoman so anga veda yadi va na veda ll 7 ll that is : (7) "The adhyaksa ( Hiranyagarbha ) of this universe, inhabiting the highest ( parama ) firmament, may know the place from where the development of this sat came about, or, from where it was created, or was not created; or, even the Hiranyagarbha may not be knowing it 1 ( Who is in a position to say that ? )". The sum and substance of Vedanta philosophy is, that one should not remain enmeshed in the various Name-d and Form-ed, mutable and perishable Appearances which are perceptible to the eyes or the other organs, but should recognise by means of Knowledge that THERE IS SOME, ONE AND IMMORTAL ELEMENT, which is beyond them; and, the fact that the Reason of the Rsi who composed this hymn unerringly grasped the crux of the whole matter at the first attempt, clearly shows the keenness of his introspection! Instead of entering into a discussion with persons, who raised the questions, whether That, which existed in the beginning of the universe and before the various things in the world came into existence, was sat or asat, death or immortality, ether or water, light or darkness etc., this Rsi speeds beyond all of them, and says that sat and asat, mortal and immortal light and darkness, the covering and the covered, the giver of happiness and the feeler of happiness, are mutually dependent opposites, which came into existence after the visible world was created; and he asks, who was there to cover whom before these opposite couples in the world came into existence, that is- to say, when there was no such difference as this one and that one.