विकिस्रोतः तः
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एतत् पृष्ठम् अपरिष्कृतम् अस्ति

... vut. .aDd at rest, the inner unity, the ultimate substratum of this phenomenal universe reveals itself. Tne Vedantist sees that Nature) by itself, can not exist one moment. He sees further that the assertion of an independant Infinite and a dependent Universe contains a grave contradiction, for that finite Universe win itself limit the Infinite. It is insufficient to say that God, being infinite, holds in his hand this power of self-limitation, for that would in traduce into the Infinite two irreconcilable elements, an uncon- ditioned element (if that were possible) and a conditioned element. Consequently God can not be Nature, or to put it more clearly, Nature can not express God. But by withdrawing within ourselves and from Nature, that which we saw as Nature we see anew as God. We are enabled to look through the veil which we ourselves have cast over the reality, and the veil disappearing reveals the God within. The difference between the Vedanta and Pantheism nlay be thus sunlmed up. According to Pantheism, God is the sum or totality of phenomena; while according to the Vedanta God is the under- lying essence of phenomena which ate but the result of name and form superimposed upon tbe essence.* Again we can nevert £11071.1 the Absolute; if we could, it would cease to be the Absolute. 'Vhat then can we do ? We can realize that we are the Absolute, that the very idea of the Infinite precludes a scond. Then it n1ust follow this Universe must also be that Absolute. Obviously it is so, but-and here the Vedanta is saved from degenerating into Pantheism-this Universe is not as it appears to us. . It exists (therefore the Vedanta is not Idealism), but not as we know it.

  1. afijJ C{J a: IS, if aCIcn I ij tR>rc<Uiir;:r Rt aI('i
, af Ni qI{r(+{F I . i. " fl. <:,. 

(Therefore 1lal1le and forJ1 in all their variety have their being only in Brah.. man. Brahman's being is not in them. They have no being when Brahman's existence is denied, and are, therefore, said to have their being in It. It is through these l 'jJadhis (of name and form) that Brahman is 1l1anifested to us as all categories -of being-as the Knower, as the objects Known, as Knowledge, as words, as objects.) t81