2023-03-01 15:21:44 by ambuda-bot
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xxxiv
ject which is only indicated-but not inquinated
-by the attributes mentioned." For example,
when we speak of a house as "that on which a
crow was or is seen to sit" that serves to
define or indicate the house to
us. The
sitting of the crow which serves to
define the house or indicate it to us is
not a characterising attribute which forms an
inseparable part of it. Similarly, the definition.
in the second Sutra serves to indicate to us the
absolute Brahman and not Isvara, the Brahman
associated with maya,-for the Brahman, accor-
ding to the Advaitic doctrine, is eternally pure
and devoid of all attributes. Even the definition
of Brahman as Sat-chit-ananda does the same
thing, viz., it indicates the suddha or absolute
Brahman. Moreover, the object of the second
sutra is to describe Brahman as the cause of the
world-as both the operative and material cause
of the world and not simply as pure and abso-
lute. The first sutra postulates the inquiry into
the absolute Brahman, as only the knowledge of
it can lead to release from Samsara and supreme
Bliss (nisreyasa). The author of the Sutra has
a practical aim in the systematic inquiry upon
ject which is only indicated-but not inquinated
-by the attributes mentioned." For example,
when we speak of a house as "that on which a
crow was or is seen to sit" that serves to
define or indicate the house to
us. The
sitting of the crow which serves to
define the house or indicate it to us is
not a characterising attribute which forms an
inseparable part of it. Similarly, the definition.
in the second Sutra serves to indicate to us the
absolute Brahman and not Isvara, the Brahman
associated with maya,-for the Brahman, accor-
ding to the Advaitic doctrine, is eternally pure
and devoid of all attributes. Even the definition
of Brahman as Sat-chit-ananda does the same
thing, viz., it indicates the suddha or absolute
Brahman. Moreover, the object of the second
sutra is to describe Brahman as the cause of the
world-as both the operative and material cause
of the world and not simply as pure and abso-
lute. The first sutra postulates the inquiry into
the absolute Brahman, as only the knowledge of
it can lead to release from Samsara and supreme
Bliss (nisreyasa). The author of the Sutra has
a practical aim in the systematic inquiry upon