Questions of King Milinda Part 02

SR No.: 007682
Original Sutra Author: N/A
Author: T W Rhys Davids
Publisher: Oxford
Publication Year: 1894
Total Pages: 2240
Language: English
Classification: Book_English
File Size: 38 MB

Page 1032

II ADHYÂYA, 3 PÂDA, 9.
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is divided is an effect.—The denial of its ever setting refers to the lower knowledge (apara vidya ') and is merely a relative one, Váyu not setting in the same way as fire, &c. The statement as to the immortality, &c. of air has already received its reply (in the adhikarana treating of the ether). Here it may be asked why, ether and air being equally mentioned and not mentioned in the chapters treating of the origin of the world, one adhikarana is not considered to suffice for both, and why instead of that there is made a formal extension of the former reasoning to the latter case, although there is no difference between the two cases.—To this we reply that there is indeed some reason for the question; that, however, the formal extension is made for the purpose of removing any doubts which might possibly be engendered in the minds of slow-witted people by mere words. For as, in the Samvargavidya and other passages, the glory of Vayu is referred to as an object of worship; and as scripture says that he never sets, &c., some men might think that he is eternal.
9. But there is no origin of that which is (i.e. of Brahman), on account of the impossibility (of such an origin).
Somebody, who has learned from scripture that ether and air, although not in themselves likely to have originated, yet actually are things with a beginning, might feel inclined to suspect that Brahman itself has sprung from something else.-And further somebody, who has learned from scripture that from ether and the other elements which are themselves mere effects further effects are produced, might think that also Brahman, from which ether has sprung, is a mere effect.
-In order to remove this doubt the Satra declares that Brahman, whose Self is Being, must not be suspected to have sprung from anything else'on account of the impossibility: Brahman which is mere Being cannot spring from mere
1 In which Brahman is spoken of as to be meditated upon under the form of Vayu. · Sabdânurodhiny eva sankå na vastvanurodhinsti. Ân, Gi.
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