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The doctrine that Brahman, which in itself is pure, non-differenced self- illuminedness, has its own true nature hidden by avidya and hence sees plurality within itself, is in conflict with all the valid means of right knowledge; for as Brahman is without parts, obscuration, i.e. cessation, of the light of Brahman, would mean complete destruction of Brahman; so that the hypothesis of obscuration is altogether excluded.
Should the ajnana, on the other hand, belong to Brahman, we point out that Brahman, whose essential nature is self- illuminedness, cannot possibly be conscious of ajnana and the creation of the world effected by it.
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