Questions of King Milinda Part 01

SR No.: 007681
Original Sutra Author: N/A
Author: T W Rhys Davids
Publisher: Oxford
Publication Year: 1890
Total Pages: 2695
Language: English
Classification: Book_English
File Size: 47 MB

Page 628

III ADHYAYA, 2 PÂDA, 31.
175
conclusion follows from those passages which deny the existence of a world apart from Brahman and thus leave Brahman alone remaining, viz. 'Now then the teaching, Not so, not so!' (Bri. Up. II, 3, 6); 'That Brahman is without cause and without effect, without anything inside or outside' (Bri. Up. II, 5, 19).
31. Beyond (Brahman, there is something) further, on account of the designations of bank, measure, connexion, separation.
With reference to this Brahman which we have ascertained to be free from all plurality there now arises the doubt-due to the conflicting nature of various scriptural statements-whether something exists beyond it or not. We therefore enter on the task of explaining the true meaning of those scriptural passages which seem to indicate that there is some entity beyond, i.e. apart from Brahman.
The purvapakshin maintains that some entity must be admitted apart from Brahman, because Brahman is spoken of as being a bank; as having size; as being connected; as being separated.-As a bank it is spoken of in the passage, Kh. Up. VIII, 4, 1, 'That Self is a bank, a boundary.' The word 'bank' (setu) ordinarily denotes a structure of earth, wood and the like, serving the purpose of checking the flow of water. Here, being applied to the Self, it intimates that there exists something apart from the Self, just as there exists something different from an ordinary bank. The same conclusion is confirmed by the words, 'Having passed the bank' (VIII, 4, 2). For as in ordinary life a man after having crossed a bank reaches some place which is not a bank, let us say a forest; so, we must understand, a man after having crossed, i. e. passed beyond the Self reaches something which is not the Self.As having size Brahman is spoken of in the following passages, 'This Brahman has four feet (quarters), eight hoofs, sixteen parts.' Now it is well known from ordinary experience that wherever an object, a coin, e.g. has a definite limited size, there exists something different from that object; we therefore must assume that there also
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