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organon of knowledge.
self-subsisting individual realities, cannot by the very nature of it, take cognizance of that kind of Unity, which exists not in things juxtaposed or following in succession, but in elements which internally involve and contain one another, so that no element can
Saptabhangi be known fully in abstraction or isolation is a better from the rest. The apprehension of such a truth then presupposes a deeper and sounder organ of knowledge, a subtler speculation, a deeper insight, a true penetration into the very heart of things. This being attained everything seems to be, though apparently divergent and often conflicting, yet bound with one tie, –an expression of one underlying principle contributing to che substantiveness of all thought and being. And this is exactly what Saptabhangi rules try to explain.
Hence it is obvious that the knowledge which Saptabhangi leads lo, must be ,
Saptabhangi the highest ideal of kuowledgema know- of knowledge from which the above mentioned defects have vanished altogether and in which the ideal element is grasped in its purity and entirety, in its coherence and harmony. It is the only adequate form
leads to higher form
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