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168
VEDÂNTA-SOTRAS.
knowledge, and can, therefore, not be negatived.-On this latter interpretation the repetition of 'not' must be considered as due to emphasis only.
To this we make the following reply. It is impossible that the phrase, 'Not so, not so !' should negative both, since that would imply the doctrine of a general Void. Whenever we deny something unreal, we do so with reference to something real; the unreal snake, e.g. is negatived with reference to the real rope. But this (denial of something unreal with reference to something real) is possible only if some entity is left. If everything is denied, no entity is left, and if no entity is left, the denial of some other entity which we may wish to undertake, becomes impossible, i.e. that latter entity becomes real and as such cannot be negatived. -Nor, in the second place, can Brahman be denied ; for that would contradict the introductory phrase of the chapter, 'Shall I tell you Brahman ?' (Bri. Up. II, 1, 1); would show disregard of the threat conveyed in Taitt. Up. II, 6, 'He who knows the Brahman as non-existing becomes himself nonexisting ;' would be opposed to definitive assertions such as 'By the words “He is" is he to be apprehended' (Ka. Up. II, 6, 13); and would involve a stultification of the entire Vedanta.—The phrase that Brahman transcends all speech and thought does certainly not mean to say that Brahman does not exist ; for after the Vedanta-part of scripture has established at length the existence of Brahman
-in such passages as 'He who knows Brahman obtains the highest;''Truth, knowledge, infinite is Brahman'-it cannot be supposed all at once to teach its non-existence. For, as the common saying is,' Better than bathing it is not to touch dirt at all.' The passage, 'from whence all speech with the. mind turns away unable to reach it' (Taitt. Up. II, 4), must, therefore, rather be viewed as intimating Brahman.
The passage of the Bri. Up. under discussion has, therefore, to be understood as follows. Brahman is that whose nature is permanent purity, intelligence, and freedom; it transcends speech and mind, does not fall within the category of 'object,' and constitutes the inward Self of all. Of this Brahman our text denies all plurality of forms; but
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