पृष्ठम्:तैत्तिरीयोपनिषद्भाष्यम्.djvu/१३

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एतत् पृष्ठम् अपरिष्कृतम् अस्ति


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.

  1. तस्माद्यथोक्तसाधनसंपत्यनन्तरं ब्रह्मजिशासा कर्तव्या । त्र. - भाष्ये११..