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Updated: May 17, 2025
All change and all imperfection belongs only to the beings constituting Brahman's body, and Brahman itself is thus proved to be free from all imperfection, a treasure as it were of all imaginable holy qualites. This point will be further elucidated under II, 1, 22.
One day he picked up a letter and found that it was from one of the village girls arranging to elope that very evening with a young man. At the appointed time Lela went to the rendez-vous and hid himself in a tree; soon he saw the Brahman's daughter come to the place, but as her letter had not been delivered her lover did not appear.
Is it then, we ask, in the given case Brahman which corresponds to the thing reflected that is conscious of the imperfections due to the limiting adjuncts? or is it the soul which corresponds to the reflected image? or is it something else? And, moreover, Brahman's being conscious of imperfections would imply its being the abode of Nescience.
Should it be maintained that the texts declaring difference refer to difference due to limiting adjuncts, while the texts declaring non-difference mean essential non-difference, we must ask the following question does the non-conditioned Brahman know, or does it not know, the soul which is essentially non-different from it? If it does not know it, Brahman's omniscience has to be abandoned.
And analogously, in the Chandogya, the text 'by the old age of the body he does not age' &c. first establishes Brahman's being different in nature from everything else, and then declares it to be satyakama, and so on. But, an objection is raised, the text, 'Those who depart from hence, having cognised the Self and those true desires, move about at will in all worlds.
So they took the greatest care of her, petting and spoiling her, and always calling her the Princess Aubergine; for, said the worthy couple, if she was not a Princess really, she was dainty and delicate enough to be any king's daughter. Now not far from the Brahman's hut lived a King, who had a beautiful wife, and seven stalwart young sons.
When the month of Bhadrapad came round, every household bought little images of Parwati, and the women began to walk about the streets and sound gongs. When the poor Brahman's children saw this they went home and said to their mother, "Mummy, Mummy, please buy us little images of Parwati like the other little boys and girls have."
We thus arrive at the settled conclusion that, since the fruit of mere works is limited and perishable, while that of the cognition of Brahman is infinite and permanent, there is good reason for entering on an enquiry into Brahman the result of which enquiry will be the accurate determination of Brahman's nature. Here terminates the adhikarana of 'Enquiry.
If these texts really imply that the 'other one, i.e. the soul, is Brahman, there will follow certain imperfections on Brahman's part, viz. that Brahman, endowed as it is with omniscience, the power of realising its purposes, and so on, does not create a world of a nature beneficial to itself, but rather creates a world non-beneficial to itself; and the like.
Brahmans, Cullrees and Banians, devotees of the three different gods, with foreheads marked to denote their status, the white sandal-wood paste upon the Brahman's brow. Our first glimpse of caste, of which these are the three main divisions, to one of which all persons must belong or be of the lowest order, the residuum, who are coolies.
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