2023-03-01 15:22:08 by ambuda-bot
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nishadic doctrine is manifestly in favour of the
maya doctrine. We have also previously
demonstrated that the Sutras of Vyasa also ex-
plicitly teach the same doctrine.
Lastly, Dr Thibaut takes up" the relation
of the Jivas, the individual souls, to the highest
Self." Here he writes: "We must, I think,
admit without hesitation, that Sankara's doctrine
faithfully represents the prevailing teaching of
the Upanishads in one important point at least,
viz., that the soul or self of the sage- whatever
its original relation to Brahman may be-is in the
end completely merged and indistinguishably
lost in the universal Self." He thinks, however,
that originally "it has to be viewed as proceeding
from the latter (Brahman) and somehow forming
a part of it." How can the part become the whole,
how one thing can be absorbed into another
which has no parts and no magnitude surpasses
our comprehension. He speaks of the "final ab-
solute identification of the individual self with
the universal Self." This, too, is as impossible as
the "absorption" first mentioned by him, and for
the same reason. The only kind of identification
nishadic doctrine is manifestly in favour of the
maya doctrine. We have also previously
demonstrated that the Sutras of Vyasa also ex-
plicitly teach the same doctrine.
Lastly, Dr Thibaut takes up" the relation
of the Jivas, the individual souls, to the highest
Self." Here he writes: "We must, I think,
admit without hesitation, that Sankara's doctrine
faithfully represents the prevailing teaching of
the Upanishads in one important point at least,
viz., that the soul or self of the sage- whatever
its original relation to Brahman may be-is in the
end completely merged and indistinguishably
lost in the universal Self." He thinks, however,
that originally "it has to be viewed as proceeding
from the latter (Brahman) and somehow forming
a part of it." How can the part become the whole,
how one thing can be absorbed into another
which has no parts and no magnitude surpasses
our comprehension. He speaks of the "final ab-
solute identification of the individual self with
the universal Self." This, too, is as impossible as
the "absorption" first mentioned by him, and for
the same reason. The only kind of identification