United States or Guinea ? Vote for the TOP Country of the Week !
To this bhedabheda view the Purvapakshin now objects on the following grounds: The whole aggregate of Vedanta-texts aims at enjoining meditation on a non-dual Brahman whose essence is reality, intelligence, and bliss, and thus sets forth the view of non-difference; while on the other hand the karma-section of the Veda, and likewise perception and the other means of knowledge, intimate the view of the difference of things.
It is rather a mixture of the dual and the non-dual teaching of the two dominant, contending philosophies of the land. Krishna tells us that he is not only the supreme Spirit, but also that the material universe is a part of himself. "O Son of Pritha! I am the Kratu, I am the Yagna, I am the Svadha, I am the product of the herbs, I am the sacred verse.
We must therefore, according to the principle that all Sakhas convey the same doctrine, assume that all texts which speak of Brahman as cause, aim at setting forth an absolutely non-dual substance.
The statement of the Chandogya as to Brahman being without a second must also be taken to imply that Brahman is non-dual as far as qualities are concerned; otherwise it would conflict with those passages which speak of Brahman as being without qualities and without stain. We therefore conclude that the defining Taittiriya-text teaches Brahman to be an absolutely homogeneous substance.
And thus it is through the injunction of meditation on Brahman which has for its result the intuition of Brahman that man reaches final release, i.e. becomes one with Brahman, which consists of non-dual intelligence free of all the manifold distinctions that spring from Nescience.
Word Of The Day