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Direct Knowledge
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and are attributed with similar powers, as are necessary for their functions. Both are omniscients; possess the knowledge of reality; but, behave as if on the discursive plane. God acts on account of Māyā while Bodhisattva does so out of compassion; which also is an effect of discursive knowledge. Both of them help others in attaining salvation; but, the mselves are never freed from their pious duty. The only difference between their status is that Buddha makes his spiritual journey through many births and deaths while God is eternal. But, the theory of incarnation bears some comparison in that respect also.
According to the Vedānta all the discursive knowledge is illusion. The transcendental knowledge is the ethical goal which an aspirant strives for. Liberation means the removal of illusion, which is effected by the realization of substratum (adhi. sthāna) in its reality. Just as the illusion of snake in a rope lasts as long as the existence of rope is not realized; similarly, the universal illusion exists only upto the realization of Brahman. The ignorance of Brahman and the illusive appearance of external objects are caused by avidyā with its two-fold power. In order to realize the substratum i. e. Brahman, one has to destroy avidyā. The latter is destroye 1 by the knowledge of Brahman only. But, this koowledge is not the same as occurs after the destruction. The latter is a revelation where the differences of koower, kaown and the sources of knowledge disappear. In that state, only the pure consiousness persists, nothing else is existent. But, the knowledge of Brahman preceding the destruction of avidyā is not so pure. In that stage the same process is bold as in the ordinary perceptions i.e. Antahkarana is transformed into the mode of Brahman. This mode is a creation of antahkarana which by itself, is an effect of Māyā. The way to realization
According to Vedānta, Brahman is realized through the knowledge of Upanişads. Sankara has discussed elaborately how the purport of all the Upanişads lies in establishing the unity between jiva and Brahman. 'Eka mevadvitlyam' and
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