2023-03-01 15:21:43 by ambuda-bot
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XXX
to discriminate between a higher and lower
knowledge of Brahman, it follows that the
distinction of a higher and a lower Brahman is
likewise not valid. But this is not a point to
be decided at once on the negative evidence of
the fourth Adhyaya, but regarding which the
entire body of the Vedanta-Sutras has to be con-
sulted. And intimately connected with this
-in fact, one with it from a certain point of
view is the question whether the Sutras afford
any evidence of their author having held the
doctrine of Maya, the principle of illusion by
the association with which the highest Brahman,
in itself transcending all qualities, appears as the
lower Brahman or Isvara." After the state-
ment of the above fairly exhaustive argument
in refutation of Dr. Thibaut's first contention,
we can now certainly maintain that it follows as
an undeniable consequence that the distinction
of a higher and lower Brahman can also be
maintained. We proceed to show that his
further arguments on this head are equally
baseless, and that both the Sutras and the
Upanishads maintain the distinction. Dr.
Thibaut says:" Placing myself at the point of
to discriminate between a higher and lower
knowledge of Brahman, it follows that the
distinction of a higher and a lower Brahman is
likewise not valid. But this is not a point to
be decided at once on the negative evidence of
the fourth Adhyaya, but regarding which the
entire body of the Vedanta-Sutras has to be con-
sulted. And intimately connected with this
-in fact, one with it from a certain point of
view is the question whether the Sutras afford
any evidence of their author having held the
doctrine of Maya, the principle of illusion by
the association with which the highest Brahman,
in itself transcending all qualities, appears as the
lower Brahman or Isvara." After the state-
ment of the above fairly exhaustive argument
in refutation of Dr. Thibaut's first contention,
we can now certainly maintain that it follows as
an undeniable consequence that the distinction
of a higher and lower Brahman can also be
maintained. We proceed to show that his
further arguments on this head are equally
baseless, and that both the Sutras and the
Upanishads maintain the distinction. Dr.
Thibaut says:" Placing myself at the point of