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Updated: May 17, 2025
The youngest daughter-in-law, however, was a clever little girl, and she thought to herself, "The Brahmans will get very angry with us. When we had money, we gave them nothing; and now we give them nothing because we have nothing to give." So she fell at the elder Brahman's feet and said, "We have been very wicked and have deserved to become poor.
Other texts, again, negative the opposite view, viz. that there is a plurality of things not having their Self in Brahman. Up. Up. But these texts in no way negative that plurality of modes declared in passages such as 'May I be many, may I grow forth' which springs from Brahman's will, and appears in the distinction of names and forms.
Non-division, at that time, is possible in so far as there is no distinction of names and forms. It follows from all this that Brahman's causality is not contrary to reason.
If you reply that this is possible if one of two things is unreal, we ask which then do you mean to be unreal? Brahman's connexion with what is evil? or its essential nature, owing to which it is absolutely good and antagonistic to all evil?
Next day he went again and found a denar, so he thought to himself: "This ant-hill is surely full of golden denars; I'll kill the serpent, and take them all for myself." So next day, while he was giving the milk to the serpent, the Brahman's son struck it on the head with a cudgel.
From this again we infer that in the Chandogya also the attributes of satyakamatva and so on are not meant to be declared as Brahman's true qualities. All such qualities as not being real qualities of Brahman have therefore to be omitted in meditations aiming at final release. This objection the next Sutra disposes of. On account of emphasis there is non-omission.
Action is indeed inferior to knowledge and when knowledge is once obtained works are useless accessories, but the four stages of a Brahman's career, including household life, are approved in the Vedânta Sûtras, though there is a disposition to say that he who has the necessary religious aptitudes can adopt the ascetic life at any time.
When this disappears, the form that becomes perceivable is that of Wind as effulgent as a well-tempered weapon of high polish. Gradually, the form displayed by Wind becomes like that of the thinnest gossamer. Then having acquired whiteness, and also, the subtlety of air, the Brahman's soul is said to attain the supreme whiteness and subtlety of Ether.
Brahman is the Self of it. Up. Similarly other texts also teach that the world has its Self in Brahman, in so far as the whole aggregate of intelligent and non-intelligent beings constitutes Brahman's body.
Indeed, O king for the time that Kasyapa pervaded the earth, Righteousness became foremost everywhere and all fears ceased. In this way, O king, the earth remained penetrated by the spirit of Kasyapa for thirty thousand celestial years, fully alive to all those functions which it used to discharge while it was penetrated by the spirit of Brahman's daughter.
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