1X
The idea that there are differentiations and consequently imper
fections, is a Superimposition caused by Ignorance, but still there
is a reality upon which these mistaken notions appeat. Therefore,
again, the Vedanta is neither Realism, nor Idealism, and yet
either of these is explicable in the light of the Vedanta that there
is a reality which appears as material and yet is not material
In that appearance is all that is true of Realism. In the statement
that given an Infinite there also can not be a Finite lies all that is
true of Idealism. But above and beyond both of these is the
truth, the reality, which is neither material nor immaterial but
contains within itself all that is true of either. When the Vedanta
says that knowledge leads to liberation, to self-realisation, know"
ledge is not simply theoretical and speculative regarding the
relation of the Atman to experience and nature, but practical in
tuitive knowledge* gained by means of Shravana, Muazz,
and Nahyama, through the fourfold probationary processes
of Vitaka, Varragya, SahaSapatti, and Mahabhata.
Philosophy in the West is mainly an intellectual synthesis
purely a thing of intellect. Being dominated by purely speculative
or theoretical considerations out of a passion for unification
and systematization, it affords wonderful sight into the workings
of nature, but lacks the power for guidance in our journey through
this valley of the shadow of death. The greatness and glory of
the Vedanta philosophy consists in the fact that it aims not merely
at insight but at contact guided by insight or at the wise conduct
of life with a view to spiritual progress and realisation. From the
very frst, the Vedanta philosophy has drawn close to the heart of
Life and seen clearly what man's existence, hopes, and destiny are,
Its dominant note has always been enab¢b©t¢o%, bberatioz, fre8.
dozand not merely an intellectual understanding of the Uni.
अवगतिपर्यन्तं ज्ञानम्--ब्र. स्. भाष्ये . १.१.१ न केवलं ज्ञानमिष्यते, किन्ववगतिं साक्षात्कारं
कुवैत्--भामती १.१.१ आवरणनिवृत्तिरूपाभिव्यक्तिमचैतन्यमवगतिः ।-रत्नप्रभा.
- तस्माद्यथोक्तसाधनसंपत्यनन्तरं ब्रह्मजिशासा कर्तव्या । त्र. - भाष्ये११..
