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The Chandogya-text then further teaches that all sentient and non-sentient beings have their Self in Brahman 'in that all this has its Self; and further inculcates this truth in 'Thou art that. Up. Up. Up. Up. Up. Up. Up. Up. It is in this way that we prove, by means of the texts beginning with arambhana, that the world is non-different from the universal cause, i.e. the highest Brahman.
Here terminates the 'arambhana' adhikarana. 'Thou art that'; 'this Self is Brahman' these and similar texts which declare the non-difference of the world from Brahman, teach, as has been said before, at the same time the non-difference from Brahman of the individual soul also. But an objection here presents itself.
Against this view the Sutra now declares itself as follows. The non- difference of the world from Brahman, the highest cause, follows from 'what begins with the word arambhana' which proves such non-difference; 'what begins with the word arambhana' means those clauses at the head of which that word is met with, viz. Up.
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