2023-03-01 15:21:48 by ambuda-bot
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xlvi
already stated, Brahman is the cause of the
world, and in this very sutra Sankara points out-
(and we give his words as rendered by Dr.
Thibaut himself at p. 311 of Vol. I of his
translation of the Brahma-sutra Bhashya):-
"That the identity of cause and effect (of
Brahman and the world) holds good indis-
criminately with regard to all time (not only the
time of re-absorption) is declared in many scriptu-
ral passages; as, for instance, 'This everything is
that Self,' 'The Self is all this,' 'The immortal
Brahman is this before,' 'All this is Brahman!"
Sankara also says: "The objection that the
effect would impart its qualities to the cause at
the time of re-absorption is formulated too
narrowly because, the identity of cause and effect
being admitted, the same would take place during
the time of subsistence of the effect, previous to
its re-absorption (Op. cit. p. 311). The truth
once more is that Dr. Thibaut forgets that we
are here dealing with the ultimate Vedanta doc-
trine that Brahman is the upádána (or prakriti,
as the Sutra 23 of i. 4 calls it) of Maya or the
world, and that from the stand-point of emana-
tion (vivarta). Sankara goes on to point out:-
already stated, Brahman is the cause of the
world, and in this very sutra Sankara points out-
(and we give his words as rendered by Dr.
Thibaut himself at p. 311 of Vol. I of his
translation of the Brahma-sutra Bhashya):-
"That the identity of cause and effect (of
Brahman and the world) holds good indis-
criminately with regard to all time (not only the
time of re-absorption) is declared in many scriptu-
ral passages; as, for instance, 'This everything is
that Self,' 'The Self is all this,' 'The immortal
Brahman is this before,' 'All this is Brahman!"
Sankara also says: "The objection that the
effect would impart its qualities to the cause at
the time of re-absorption is formulated too
narrowly because, the identity of cause and effect
being admitted, the same would take place during
the time of subsistence of the effect, previous to
its re-absorption (Op. cit. p. 311). The truth
once more is that Dr. Thibaut forgets that we
are here dealing with the ultimate Vedanta doc-
trine that Brahman is the upádána (or prakriti,
as the Sutra 23 of i. 4 calls it) of Maya or the
world, and that from the stand-point of emana-
tion (vivarta). Sankara goes on to point out:-