2023-03-01 15:22:02 by ambuda-bot
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lxxx
goes to
There-
relates to the condition of him who has not
attained to the highest knowledge and
other worlds as the effect of his Karma.
fore it has to be interpreted differently. There
is nothing inappropriate in this,-for we have
already stated that any related topic can be
introduced into a prakarana. What is known
as ekavakyata or unity of aim is not disturbed.
and so no objection can be raised to the intro-
duction of such related topics. Similar remarks
apply to Dr. Thibaut's views regarding the 8th
Brahmana. He brings forward, however, one
objection, viz., that both the Antaryamin
(Brahman as the interior ruler of everything)
spoken of in the 7th Brahmana and the Brah-
man as destitute of qualities spoken of in the
8th Brahmana are characterised at the end of
each of these Brahmanas as unseen but seeing.
unheard but hearing, &c." This objection is
easily met, for there is a difference in the mode
of characterisation, and so the characterisation
has to be understood in different senses so as to
suit the nature of the object characterised. In
regard to the Antaryamin, when the characterisa-
tion is over, the conclusion is given as "
66
;
एष ते
goes to
There-
relates to the condition of him who has not
attained to the highest knowledge and
other worlds as the effect of his Karma.
fore it has to be interpreted differently. There
is nothing inappropriate in this,-for we have
already stated that any related topic can be
introduced into a prakarana. What is known
as ekavakyata or unity of aim is not disturbed.
and so no objection can be raised to the intro-
duction of such related topics. Similar remarks
apply to Dr. Thibaut's views regarding the 8th
Brahmana. He brings forward, however, one
objection, viz., that both the Antaryamin
(Brahman as the interior ruler of everything)
spoken of in the 7th Brahmana and the Brah-
man as destitute of qualities spoken of in the
8th Brahmana are characterised at the end of
each of these Brahmanas as unseen but seeing.
unheard but hearing, &c." This objection is
easily met, for there is a difference in the mode
of characterisation, and so the characterisation
has to be understood in different senses so as to
suit the nature of the object characterised. In
regard to the Antaryamin, when the characterisa-
tion is over, the conclusion is given as "
66
;
एष ते