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The Vedanta says that the world is a mere dream, implying
thereby that it has no real and permmanent existence. 'The very
same truth has been established, though by a different method, in
modern times.
Kant has proved that the whole world is contained within
these three forms of thought, viz, time, space, and causality
A thing must exist in time and space, and must be the cause or
effect of some other thing. These are, therefore, the three ulti
mlate categories to which all the phenomena of the world could
be reduced. Now, time, space, and causality had been considered
by all philosophers before Kant to have an objective existence.
But Kant detected the fallacy of this position, and proved that
time, space, and causality are merely the subjective forms of the
intellect (बुद्धिनिर्माण, that is, they exist only in the mind. And
he came to the curious conclusion that we can never know things
as they really are in themselves, because of our own intellects
which build up mask after mask, veil after veil, between us and
the objects, if such there be which we are trying to behold in the
white light of truth. So that, to know anything as it is, the
thing-in-itself as Kant called it, -we must take it out of time, out
of space and away from theidea of causality; and what is left, if any .
thing is left, is the thing-in-itself. Kant supposed that the thing
left after this triple unveiling would be what we call Force; though
what Force is, is one of those things nobody knows. So argued
Kant. Hebelieved to have thereby overthrown Metaphysics for ever,
Then comes the vital contribution of Schopenhauer to Ger
man philosophy. We can not conceive Force or the 'Thing-in•
itself; but that does not matter, for we are that Force, that Thing•
in-itself. The will in us is the Thing-in-itself, the Reality, the Force
behind phenomena, and it is the passage of the will through the
triple prison of the intellect, with its three sides—tinune, space, and
causality-that gives rise to the many coloured world
Dr. Deussen writes :No sculptor's chisel, no poet's hymn
can worthily celebrate him "(Schopenhauer) for it.'” (P. 97). Mr.
पृष्ठम्:तैत्तिरीयोपनिषद्भाष्यम्.djvu/१६
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