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Updated: May 17, 2025
It has been shown in the preceding adhikarana that the entire non- sentient universe is the outward form of Brahman. For the purpose of proving Brahman's freedom from all imperfection, an enquiry is now begun into the particular mode in which the world may be conceived to constitute the form of Brahman. Which then of the alternatives stated above is the true one?
But applying this consideration to Brahman and the world we find that Brahman's essential nature is to be antagonistic to all evil, and to consist of knowledge, bliss and power, while the world's essential nature is to be the opposite of all this. Brahman cannot, therefore, be the material cause of the world.
Beholding her thus, the god of gods, that lord of lords, became silent. Indeed, the Self-born, by an effort of his will, became gratified. Smiling, the lord of all the worlds then cast his eyes on the universe. Leaving Brahman's side without having promised to accomplish the destruction of living creatures, Death quickly proceeded, O king, to the sacred spot known by the name of Dhenuka.
The reason perhaps is that the easy and superstitious worship offered in temples is considered trivial and almost degrading in comparison with the elaborate ceremonial and subtle speculation which ought to occupy a Brahman's life.
As thus the world which springs from Brahman, is merged in it, and breathes through it, has its Self in Brahman, the identity of the two may properly be asserted; and hence the text the meaning of which is 'Let a man meditate with calm mind on the highest Brahman of which the world is a mode, which has the world for its body, and which is the Self of the world' first proves Brahman's being the universal Self, and then enjoins meditation on it.
Thus Brahman's freedom from all imperfection is preserved. Lustre is an attribute not to be realised apart from the gem, and therefore is a part of the gem; the same relation also holds good between generic character and individuals having that character, between qualities and things having qualities, between bodies and souls.
This we have already remarked. Further, your view implies on the one hand that this non- knowledge which is the cause of the concealment of Brahman's nature hides Brahman in so far as Brahman is conscious of it, and on the other hand that having hidden Brahman, it becomes the object of consciousness on the part of Brahman; and this evidently constitutes a logical see-saw.
Or, to put it otherwise that essential nature of Brahman which is apprehended through the cognition that Brahman is knowledge, itself shines forth in consequence of the self-luminous nature of Brahman, and hence we have no right to make a distinction between that knowledge which constitutes Brahman's nature, and that of which that nature is the object, and to maintain that the latter only is antagonistic to Nescience.
The Bengal texts read Dharmenikena chanagha which is evidently faulty, remembering that the words are Brahman's to Indra and the celestials. The Bombay reading is Dharmenaivodyamena cha which I have adopted. The sense is that they, viz., the gods, who accepted Krishna's lead, or selected him for their leader, became victorious.
Though Sankara makes this to be the teaching of the Sutras, in another place he insists that Brahman is without attributes. He is not, therefore, consistent. The meditation on Brahman which leads to soul-freedom must have regard also to Brahman's negative qualities, i.e., his not being gross, nor subtle, wise nor foolish, etc.
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