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328
VEDÂNTA-SOTRAS.
world-is merely to be applied as a means for the cognition of the absolute Brahman, but does not bring about an independent result; according to the principle that whatever has no result of its own, but is mentioned in connexion with something else which has such a result, is subordinate to the latter. For to maintain that the result of the knowledge of Brahman undergoing modifications would be that the Self (of him who knows that would undergo corresponding modifications would be inappropriate, as the state of hnal release (which the soul obtains through the knowledge of Brahman) is eternally unchanging.
But, it is objected, he who maintains the nature of Brahman to be changeless thereby contradicts the fundamental tenet according to which the Lord is the cause of the world, since the doctrine of absolute unity leaves no room for the distinction of a Ruler and something ruled.—This objection we ward off by remarking that omniscience, &c. (i. e. those qualities which belong to Brahman only in so far as it is related to a world) depend on the evolution of the germinal principles called name and form, whose essence is Nescience. The fundamental tenet which we maintain (in accordance with such scriptural passages as, 'From that Self sprang ether,' &c.; Taitt. Up. II, 1) is that the creation, sustentation, and reabsorption of the world proceed from an omniscient, omnipotent Lord, not from a non-intelligent pradhâna or any other principle. That tenet we have stated in I, I, 4, and here we do not teach anything contrary to it. But how, the question may be asked, can you make this last assertion while all the while you maintain the absolute unity and non-duality of the Self?—Listen how. Belonging to the Self, as it were, of the omniscient Lord, there are name and form, the figments of Nescience, not to be defined either
A Mîmânsâ principle. A sacrificial act, for instance, is independent when a special result is assigned to it by the sacred texts; an act which is enjoined without such a specification is merely auxiliary to another act.
According to the Sruti 'in whatever mode he worships him into that mode he passes himself.'
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