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 631

178
... VEDÂNTA-SÛTRAS.
sisting of four, or eight, or sixteen parts be referred to Brahman 7-Through its modifications (effects), we reply, Brahman is assumed to be subject to measure. For as some men are of inferior, others of middling, others again of superior intelligence, not all are capable of fixing their mind on the infinite Brahman, devoid of all effects. In the manner of the four feet,' i.e. in the same way as (Kh. Up. III, 18), for the purpose of pious meditation, speech and three other feet are ascribed to mind viewed as the personal manifestation of Brahman, and fire and three other feet to the ether viewed as the cosmic manifestation of Brahman.
-Or else the phrase, 'in the manner of the four quarters,' may be explained as follows. In the same way as to facilitate commerce, a kârshapana is assumed to be divided into four parts for there being no fixed rule as to the value of bargains, people cannot always carry on their transactions with whole kârshå panas only (so, in order to facilitate pious meditation on the part of less intelligent people, four feet, &c., are ascribed to Brahman).
34. (The statements concerning connexion and difference) are due to difference of place; in the manner of light and so on.
The present Sätra refutes the allegation that something different from Brahman exists, firstly, because things are said to be connected with Brahman, and secondly, because things are said to be separate from it. The fact is, that all those statements regarding connexion and difference are made with a view to difference of place. When the cognition of difference which is produced by the Self's connexion with different places, i.e. with the buddhi and the other limiting adjuncts, ceases on account of the cessation of those limiting adjuncts themselves, connexion with the highest Self is metaphorically said to take place ; but that is done with a view to the limiting adjuncts only, not with a view to any limitation on the part of the Self.-In the same way, all statements regarding difference have reference to the difference of Brahman's limiting adjuncts only, not to any difference affecting Brahman's own nature. All this
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