2023-03-01 15:22:03 by ambuda-bot
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more can be predicated of it but that it is
neither this nor that." Dr. Thibaut's statement
may be correct, if the Indian sages were teach-
ing "the outlines of a philosophy" having a
purely speculative significance. But they taught
a religion and the methods for its practical
realisation. As Professor Max Muller has said
of the Vedanta, "it is the most sublime phi-
losophy and the most satisfying religion.
The Hindus seek to realise in practice Brahman
in both aspects. Assuming that such a realisa-
tion is a fact of experience, we are entitled to
hold that there are two different kinds of
knowledge of Brahman, and not simply two
different aspects or points of view of one and
the same speculative truth. Dr.Thibaut is mis-
taken in speaking of them as "two aspects of the
cognition of one and the same reality, one an
experience of Brahman in its relation to the
world, and the other realisation of the Brahman
in itsef and as "one only without a second."
If the difference we have pointed out between a
philosophy and a religion is understood,
Sankara's distinction between a higher and lower
knowledge of Brahman (and hence also the dis-
-
""
more can be predicated of it but that it is
neither this nor that." Dr. Thibaut's statement
may be correct, if the Indian sages were teach-
ing "the outlines of a philosophy" having a
purely speculative significance. But they taught
a religion and the methods for its practical
realisation. As Professor Max Muller has said
of the Vedanta, "it is the most sublime phi-
losophy and the most satisfying religion.
The Hindus seek to realise in practice Brahman
in both aspects. Assuming that such a realisa-
tion is a fact of experience, we are entitled to
hold that there are two different kinds of
knowledge of Brahman, and not simply two
different aspects or points of view of one and
the same speculative truth. Dr.Thibaut is mis-
taken in speaking of them as "two aspects of the
cognition of one and the same reality, one an
experience of Brahman in its relation to the
world, and the other realisation of the Brahman
in itsef and as "one only without a second."
If the difference we have pointed out between a
philosophy and a religion is understood,
Sankara's distinction between a higher and lower
knowledge of Brahman (and hence also the dis-
-
""