Bhagvad Gita Rahasya or Karmayoga Shastra VOL 02

Author(s): Bal Gangadhar Tilak, Bhalchandra S Sukhtankar
Publisher: R B Tilak Puna

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DETAILED CONTENTS OF VOLUMEI
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CHAPTER IX.
ADHYATMA. (The Philosophy of the Absolute Self ) Objections to the Duality of Matter and Spirit-the method of considering that which is beyond both-the Absolute Self (paramātmā or para purusa) is beyond both-the Trinity of Matter (Cosmos), Spirit (Jiva) and the Highest Isvara (Parameśvara)-the description of the form of the Parameśvara as given in the Gitā-the Perceptible (vyakta) or Qualityful (saguna) form, and its inferiority--the Imperceptible, capable of Perception by Illusion (Māyā)-the three divisions of the Imperceptible into (i) qualityful (ii) qualityless and (iii) qualityful-qualityless-similar descriptions in the Upanisads--the methods of worship (vidyā) and symbols (pratīka) mentioned in the Upanisads for worship (upāsanā)of the three imperceptible forms, the qualityless is the best-(p. 289)--the scientific exposition of the above doctrines the moot meanings of the words 'Qualityful' (saguna) and
Qualityless' (nirguņa)—the natural idea of Immortality-how the Knowledge of the universe is acquired, and what it consists of-the description of the process of acquiring Knowledge, and definition of Names and Forms--the Appearance of Names and Forms, and the Thing-in-Itself (vastu-tatva)—the definition of the Real (satya); Names and Forms are unreal (asatya) because they are perishable, and the Thing-in-itself (vastu-tatva) is Real, because imperishable-the Thing-in-Itself is the imperishable Brahman, and Names and Forms are illusorythe meaning of the words Real (satya) and Illusory (mithyā) in Vedānta--the embodiment of Material Sciences is Names and Forms (p. 302)—the theory of vijñāna is not acceptable to Vedānta-the ancientness of the doctrine of Māyā-the form of the immutable (nitya) Brahman, clothed in Names and Forms, and of the Embodied (śārīra) Ātman is the same-- why both are said to be of the form of Consciousness (cit)--the identity of the Brahman and the Atman is expressed by saying: "what is in the body (pinda) is also in the Cosmos (brahmānda)”-the bliss of Realising the Brahman (brahmānanda )--the death of the Ego--the fourth state (turīyāvastha )
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