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Updated: May 12, 2025
This however is not feasible for those who do not admit a highest Self free from all imperfection and endowed with all perfections, and different from that intelligent soul which is conditioned by Nescience, involved in endless suffering and undergoing alternate states of purity and impurity. The connected meaning of the text is as follows. This is clearly stated in the passage Taitt. Up.
This dishonesty led them into difficulties. Natura mutatur, non nos mutamur. O, mutable Nature and immutable doctors! O, unstable Omniscience, and infallible Nescience! The former may err; the latter never in its own opinion.
For even if difference is due to upadhis which are the figment of Nescience, there is no escaping the conclusion that the spheres of experience must be mixed up, since the theory admits that the thing itself with which all the limiting adjuncts connect themselves is one only.
If, on the other hand, the difference due to the adjuncts is not real, we ask what is it then that becomes Brahman on the departure of the soul? Brahman itself whose true nature had previously been obscured by Nescience, its limiting adjunct! Not so, we reply. Of Brahman whose true nature consists in eternal, free, self-luminous intelligence, the true nature cannot possibly be hidden by Nescience.
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.
But who shall say whether it is more than a dream? There is something in the air to-night which compels candour. And if I am to tell my inmost thought, I must confess on what a flood of nescience we, who seem to direct the affairs of nations, are borne along together with those whom we appear to control.
And the highest Brahman also, which is opposed to all other forms of Nescience and denoted and conceived as pure Being, is spoken of in an analogous way; cp. 'Let me make each of these three deities, &c. Up. Up. Ar. Gi. Gi. Gi. Gi. Gi. Gi. Gi. Gi. Gi.
The text continues, 'Having attained the being of its being, then he is non-different from the highest Self; his difference is founded on Nescience only. This sloka describes the state of the released soul.
Moreover, if the distinction of Nescience from the Self is not real, it follows that Nescience and the Self are essentially one.
For this is the teaching of texts such as 'Thou art that'; 'this Self is Brahman. Those texts, on the other hand, which declare the difference of the two merely restate what is already established by perception and the other means of knowledge, and therefore are shown, by those texts the purport of which it is to teach non-duality not established by other means, to lie like perception and the other means of knowledge themselves within the sphere of Nescience.
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