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Updated: May 12, 2025
In the case under discussion the genus constitutes the mode, and the individual that to which the mode belongs: the idea does not therefore possess the character of unity. For these very reasons the individual soul cannot stand to Brahman in the bhedabheda-relation. And as the view of non-difference is founded on Scripture, we assume that the view of difference rests on beginningless Nescience.
And even if consciousness were admitted to be the abode of Nescience, it could not be the object of knowledge; for consciousness being viewed as the Self cannot be the object of knowledge, and hence knowledge cannot terminate the Nescience abiding within consciousness. For knowledge puts an end to Nescience only with regard to its own objects, as in the case of the snake-rope.
The doctrine, again, that Nescience is put an end to by the cognition of Brahman being the Self of all can in no way be upheld; for as bondage is something real it cannot be put an end to by knowledge.
The first half of the second line of 8 is read differently in the Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness, endued with slavery and ignorance. The Soul being destitute of these becomes Chinmatra, i.e., a pure Chit without the attributes superinduced upon it by Nescience or ignorance. Formlessness implies subtlety.
His perception of beauty is as keen as his comprehension of the cosmos is crude; for while with science he has not even a speaking acquaintance, with art he is on terms of the most affectionate intimacy. To the whole Far Eastern world science is a stranger. Such nescience is patent even in matters seemingly scientific.
In reality the individual souls are non-different from Brahman, and hence essentially free from all impurity; but as they are liable to impurity caused by their limiting adjuncts in the same way as the face reflected in a mirror is liable to be dimmed by the dimness of the mirror they may be the abodes of Nescience and hence may be viewed as the figments of wrong imagination.
For if by Release be understood the destruction of Nescience, it follows that when one soul attains Release and Nescience is thus destroyed, the other souls also will be released. But Nescience persists because other souls are not released! Well then the one soul also is not released since Nescience is not destroyed!
According to the view of our opponent, this entire world, with all its endless distinctions of Ruler, creatures ruled, and so on, is, owing to a certain defect, fictitiously superimposed upon the non-differenced, self-luminous Reality; and what constitutes that defect is beginningless Nescience, which invests the Reality, gives rise to manifold illusions, and cannot be denned either as being or non-being.
There is nothing pertaining to consciousness which obstructs the origination of the knowledge of consciousness and which could be removed by the ahamkara. There is something, you will perhaps reply, viz. Nescience! Not so, we reply. That Nescience is removed by the ahamkara cannot be admitted; knowledge alone can put an end to Nescience.
The Bradley-Martins are henceforth entitled to wear their ears interlaced with laurel leaves as a sign of superiority in their "set." They won the burro pennant honestly, if not easily, daylight being plainly visible between their foam-crested crupper and the panting nostrils of the Vanderbilts. They are now monarch of Rag-fair, chief gyasticuti of the boundless realm of Nescience and Noodledom.
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