2023-03-01 15:22:08 by ambuda-bot
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and this implies that all else is unreal. In the
second verse, it is called amurta, without form,
apranah, without life, amanah, without mind,
&c. It has thus no material embodiment of any
kind and no organs of perception or action.
Later on, in ii. 2. 9. it is called Nishkala,
without parts. And yet the world of material
existence is stated to issue out of it. This is
possible only if the material substances which
issue out of Brahman are illusory and phenome-
nal. Moreover, in this same Upanishad, Brahman
is described as "a: ''beyond darkness"
(ii. 2. 6.). Except Brahman all is darkness. As
Brahman is satya, reality, this is the reverse,
viz., unreality. Moreover, this Upanishad says
"fagialosuzys: "The knower of Brahman is
freed from all material objects, having name and
form" (iii. 2. 8). If two objects, before us are
equally real, how can the knowledge of one free
us from the perception or the existence of the
other. The knowledge of one will free us from
the other only if this latter is superposed on it
as the illusory silver is superposed on the mother-
of-pearl. The moment the mother-of-pearl is
known the silver once perceived vanishes. So,
>
and this implies that all else is unreal. In the
second verse, it is called amurta, without form,
apranah, without life, amanah, without mind,
&c. It has thus no material embodiment of any
kind and no organs of perception or action.
Later on, in ii. 2. 9. it is called Nishkala,
without parts. And yet the world of material
existence is stated to issue out of it. This is
possible only if the material substances which
issue out of Brahman are illusory and phenome-
nal. Moreover, in this same Upanishad, Brahman
is described as "a: ''beyond darkness"
(ii. 2. 6.). Except Brahman all is darkness. As
Brahman is satya, reality, this is the reverse,
viz., unreality. Moreover, this Upanishad says
"fagialosuzys: "The knower of Brahman is
freed from all material objects, having name and
form" (iii. 2. 8). If two objects, before us are
equally real, how can the knowledge of one free
us from the perception or the existence of the
other. The knowledge of one will free us from
the other only if this latter is superposed on it
as the illusory silver is superposed on the mother-
of-pearl. The moment the mother-of-pearl is
known the silver once perceived vanishes. So,
>