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Updated: May 13, 2025
We thus arrive at the conclusion that those who hold the non-duality of Brahman must also admit that it is Brahman alone which is affected with beginningless avidya, and owing to this avidya is conscious of plurality within itself.
It could never pass. Only the present passed. The Past, to which this day belonged, remained where it was, endless, beginningless, self- repeating. He chose it without more ado. And the robin had come to mention something about it. Its small round body was full, its head tight packed with what it had to tell. It was bursting with information. But what ?
And if there is assumed a beginningless flow of avidyas, it follows that there is also a beginningless flow of the condition of the souls dependent on those avidyas, and that steady uniformity of the state of the souls which is supposed to hold good up to the moment of Release could thus not be established.
In the case under discussion the genus constitutes the mode, and the individual that to which the mode belongs: the idea does not therefore possess the character of unity. For these very reasons the individual soul cannot stand to Brahman in the bhedabheda-relation. And as the view of non-difference is founded on Scripture, we assume that the view of difference rests on beginningless Nescience.
The individual soul, the Purvapakshin maintains, for that only admits of being exhibited in co-ordination with the word 'all. For the word 'all' denotes the entire world from Brahma down to a blade of grass; and the existence of Brahma and other individual beings is determined by special forms of karman, the root of which is the beginningless Nescience of the individual soul.
On the seventh day I found a herb materialized in my hand! I made a brew from the leaves, and gave it to your uncle. His disease vanished at once, and has never reappeared." I entered the sacred Tarakeswar shrine; the altar contains nothing but a round stone. Its circumference, beginningless and endless, makes it aptly significant of the Infinite.
The Vedanta-texts are an authoritative means for the cognition of Brahman, because as a matter of fact they also aim at something to be done. What they really mean to teach is that Brahman, which in itself is pure homogeneous knowledge, without a second, not connected with a world, but is, owing to beginningless Nescience, viewed as connected with a world, should be freed from this connexion.
So he fastens his line into the farthest of the far-reaches of human knowledge, the creation, and then flings the line a bit farther back yet. He must use a human word, if human folk are to understand. So he says "beginning." "In the beginning," the beginningless beginning, away back of the Genesis beginning, the earliest known to man.
The true nature of these souls is, however, obscured by Nescience, i.e. the influence of the beginningless chain of works; and by Release then we have to understand that intuition of the highest Self, which is the natural state of the individual souls, and which follows on the destruction of Nescience.
Now all these souls are deficient in insight into the true nature of the highest reality, their understandings being obscured by Nescience operating in the form of beginningless karman; and hence those texts only are fully useful to them which teach that there exists a highest Brahman which the souls in the state of release may cognise as non-different from themselves, and which then, through its own essential nature, qualities, power and energies, imparts to those souls bliss infinite and unsurpassable.
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