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The statement of the Chandogya as to Brahman being without a second must also be taken to imply that Brahman is non-dual as far as qualities are concerned; otherwise it would conflict with those passages which speak of Brahman as being without qualities and without stain. We therefore conclude that the defining Taittiriya-text teaches Brahman to be an absolutely homogeneous substance.
'As the creator formerly made sun and moon, and sky and earth, and the atmosphere and the heavenly world, and 'whatever various signs of the seasons are seen in succession, the same appear again and again in successive yugas and kalpas. The sense of the Taittiriya-text therefore is as follows.
But, an objection is raised, the text 'He reaches all desires together in the wise Brahman, in using the word 'together' shows that even in the state of Release the soul is different from Brahman, and the same view is expressed in two of the Sutras, viz. Up. The Taittiriya-text quoted by you means that man reaches Brahman with all desires, i.e.
And the purport of co- ordination is to express oneness of being, as when we say, 'This person here is that Devadatta we knew before. And creation preceded by thought can very well be ascribed to an intelligent jiva. The connexion of the whole Taittiriya-text then is as follows. Up.
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