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20
VEDÂNTA-SOTRAS.
THE GREAT PURVAPAKSHA.
The only Reality is Brahman. Brahman, which is pure intelligence and opposed to all difference, constitutes the only reality; and everything else, i. e. the plurality of manifold knowing subjects, objects of knowledge, and acts of knowledge depending on those two, is only imagined on (or 'in') that Brahman, and is essentially false.
'In the beginning, my dear, there was that only which is, one only without a second' (Kh. Up. VI, 2, 1); "The higher knowledge is that by which the Indestructible is apprehended' (Mu. Up. I, 1, 5); “That which cannot be seen nor seized, which has no eyes nor ears, no hands nor feet, the permanent, the all-pervading, the most subtle, the imperishable which the wise regard as the source of all beings' (Mu. Up. I, 1,6); 'The True, knowledge, the Infinite is Brahman' (Taitt. Up. II, 1); He who is without parts, without actions, tranquil, without fault, without taint '(Svet. Up. VI, 19); By whom it is not thought, by him it is thought; he by whom it is thought knows it not. It is not known by those who know it, known by those who do not know it' (Ke. Up. II, 3); 'Thou mayest not see the seer of sight; thou mayest not think the thinker of thought'(Bri. Up. III, 4, 2); 'Bliss is Brahman'(Taitt. Up. III, 6, 1); 'All this is that Self' (Bri. Up. IV, 5, 7);
There is here no diversity whatever' (Bri. Up. IV, 4, 19); 'From death to death goes he who sees any difference here' (Ka. Up. II, 4, 10); 'For where there is duality as it were, there one sees the other'; 'but where the Self has become all of him, by what means, and whom, should he see? by what means, and whom, should he know?' (Bri. Up. IV, 5, 15); "the effect is a name merely which has its origin in speech; the truth is that the thing made of clay) is clay merely' (Kh. Up. VI, 1, 4); "for if he makes but the smallest distinction in it there is fear for him' (Taitt. Up. II, 7);—the two following Vedanta-sätras: III, 2, 11; III, 2, 3—the following passages from the Vishnu-purana :
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