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Updated: June 14, 2025
Nor can we admit the assertion that Scripture teaches the cessation of avidya to spring only from the cognition of a Brahman devoid of all difference. Up. Up. For the reason that Brahman is characterised by difference all Vedic texts declare that final release results from the cognition of a qualified Brahman.
The dvaita-view thus being found untenable on all sides, we adhere to our doctrine that this entire world, from Brahma down to a blade of grass, springs from the avidya attached to Brahman which in itself is absolutely unlimited; and that the distinctions of consciousness of pleasure and pain, and all similar distinctions, explain themselves from the fact of all of them being of the nature of avidya, just as the distinctions of which a dreaming person is conscious.
Moreover, if it be held that everything different from pure, non-differenced intelligence is false, it follows that all effort spent on learning the Veda with a view to Release is fruitless, for the Veda also is the effect of avidya, and the effort spent on it therefore is analogous to the effort of taking hold of the silver wrongly imagined in the shell.
I have thus declared to you the lasting truth of things that intelligence only is true and everything else untrue. Pu. Avidya is put an end to by true Knowledge. Other texts declare that this Nescience comes to an end through the cognition of the essential unity of the Self with Brahman which is nothing but non-differenced intelligence. Up. Up. Up. Up. Up. Up. Up. Up. Up. Up. Su.
Overwhelming the Chit, which is effulgent, with Avidya, Mind creates seven great beings. Urged by the desire of creating, Mind, which is far-reaching, which has many courses, and which has desire and doubt for its principal indications, begins to create diverse kinds of objects by modifications of itself. First springs from it Space. Know that its property is Sound.
There is, however, the following difference between those several views. The first-mentioned view implies that Brahman itself is under the illusive influence of beginningless Avidya. According to the second view, the effect of the real and beginningless limiting adjunct is that Brahman itself is in the state of bondage; for there is no other entity but Brahman and the adjunct.
Their aim was, to prove the temporal existence of such an Avidyâ, not to discover its origin; and then in the Vidyâ, the Vedânta philosophy, to set forth the means by which the Avidyâ could be destroyed.
But in Brahman, which is not an object, without any distinguishing attributes, pure light, the essential nature of which it is to shine forth, indistinctness which consists in the non-apprehension of certain attributes can in no way be conceived, and hence not be explained as the effect of avidya.
Let us then say that Brahman, which is homogeneous being, intelligence, bliss, has its nature obscured by avidya, and hence is seen indistinctly as it were. But how, we ask, are we to conceive the distinctness or indistinctness of that whose nature is pure light?
""Vasishtha said, 'I have thus far discoursed to thee on the Sankhya philosophy. The learned say that that Prakriti, which is fraught with the attributes of Creation and Destruction, is called Avidya; while Purusha, who is freed from the attributes of Creation and Destruction and who transcends the four and twenty topics or principles, is called Vidya.
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