Sambodhi 1989 Vol 16

Author(s): Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 57

their own sake, but for tlie Sadhana leading to self-realization which is ultimately Brahma-realisation. That is the reason why Radhakrishnan stresses the iniportance of these conceptions in tliese words:
**It is not an abstract monism that the Upanişads offer us. There is difference but also identity. Brahman is infinite not in the sense that it excludes the finite, but in the sense that it is the ground of all finites,
etc.":17
Radhakrishnan also refers to the contradictory predicates attached to Braliman by the Upanişads. When he discusses the question of intellect and intuition as the means to probe into the secrets of life and the consequent self-realisation that it leads to, so many Upanişads describe this Ultimate Rcality in contradictory predicates. Here, the purpose is to stress that though this whole moverse is Brahman, Brahman is beyond all conception that man's intellect can grasp or reach. It is natural that the Reality that is Brabman should be conceived to be the be-all and endall of this universe with also its concept of time and the concept of mind that moves faster. This reality should, of necessity, be conceived to be far above cverything with all traits that we can conceive of. This partly explains the contradictory predicates attributed to Bralinan. The seers of the Upanişads associate Brahman with the threefold process of creation etc. in the universe and associating it with every atom in this universe, conclude that this universe is Braluman. But the creator ctc. is naturally conceived to be far above the creation and therefore the other predicates of Brahman. The Isopanişad sightly says of Brahmau
"This one, though not moving is faster in movement than the mind," and "It is far and yet near, it is inside of all and yet outside of all iu this universe."18
The Kena Upanişad says: "That which is not conceived of by the mind but that by which the mind functions, that precisely is Brahman,
etc."19
That is again the reason why exceptional dependence upon Viciya borders on self-deception according to the same išaopanişad
"Those who worship Avidyā arc engrossed in blinding darkness. Deeper darkness than this is the lot of those who are engrossed in Vidyā. But one who knows Vidyā and Avidyā both at a time, crosses over death by Adidyā and enjoys immortality by Vidyā."20
The Upanişads want to stress that our intellect, in its pursuit of the Supreme Principle is confounded by these contradictory predicates though