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Here the term 'non-knowledge' denotes the works enjoined on the different castes and asramas; and the meaning of the text is that, having discarded by such works death, i.e. the previous works antagonistic to the origination of knowledge, a man reaches the Immortal, i.e. Brahman, through knowledge.
And moreover difference, origination, &c., are objects of consciousness, like colour and other qualities, and hence cannot be attributes of consciousness. Therefore, consciousness being essentially consciousness only, nothing else that is an object of consciousness can be its attribute. The conclusion is that consciousness is free from difference of any kind.
For the text and the doctrine that faith unites us to Him take up the process at different stages: the one pointing to the means of origination, the other to the tokens of reality. Faith is the root, obedience is the flower and the fruit. He that doeth the will of God, does it, not in order that he may become, but because he already is, possessor of a blood-relationship to Jesus Christ.
The criticism that the Bhagavatas teach an inadmissible origination of the individual soul, is made by people who do not understand that system. What it teaches is that the highest Brahman, there called Vasudeva, from kindness to those devoted to it, voluntarily abides in a fourfold form, so as to render itself accessible to its devotees.
For if it did so, it could only be in the way of removing any obstacles impeding the origination of such consciousness; analogous to the way in which a lamp assists the eye by dispelling the darkness which impedes the origination of the apprehension of colour. But in the case under discussion we are unable to imagine such obstacles.
From a scientific point of view however, it is ordinarily difficult, if not impossible, to discern the part which each of the three great branches of variability has taken in the origination of the product. A full analysis is rarely possible, and the treatment of one of the three factors must necessarily remain incomplete.
To make this finally clear, let us at once give the argument the widest possible scope; since the largest way of looking at the matter, as indeed it often happens, will prove also the nearest and simplest. In the universe as a whole Will does certainly originate, since there is, undoubtedly, origination somewhere.
Do they not also help to prove that cultivated intellect is not necessary for the origination of language? Facts daily presented to our observation afford equally simple reasons for the almost infinite diversification of language.
To enable us to say that we know anything about the experimental origination of organization and life, the investigator ought to be able to take inorganic matters, such as carbonic acid, ammonia, water, and salines, in any sort of inorganic combination, and be able to build them up into Protein matter, and that that Protein matter ought to begin to live in an organic form.
What we want to learn is, whether the facts, so far as they are known, afford evidence that things arose in the way described-by Milton, or whether they do not; and, when that question is settled, it will be time enough to inquire into the causes of their origination.
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