पृष्ठम्:तैत्तिरीयोपनिषद्भाष्यम्.djvu/१८

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१० all subordinate to the higher concerns of philosophy. Prof. Euxley in a remarkable passage says:—The student of nature, who starts from the axiom of the universality of the law of causation, can not refuse to admit an eternal existence; if he admits the conservation of energy, if he admits the existence of iummaterial phenomena in the form of consciousness, he must admit the possibility, at any rate, of an eternal series of such phenomena; and, if his studies have not been barren of the best fruit of the investigation of nature, he will have enough sense to see that when Spinoza says, ‘by God we understand an absolute, infinite Being, this is an unchangeable Essence, with infinite attributes, the God so conceived is one that only a very great fool would deny, even in his heart. Physical science is as little Atheistic as it is Materialistic . Vedanta is charged with fostering inaction, fatalism, leading finally to Nihilism. Such objections are simply due to misunder standing or ignorance of what Shri Shankar has written. All empiric action is true, so long as the knowledge of the Self is not reached, just as is the action in dreams before awaking takes place. As long in fact as the knowledge of Unity with the true Selfis not reached, one does not have a consciousness of the unreality of the procedure connected with standards and objects of knowledge and fruits of works, but every creature, under a designation of and mine, mistakes mere transformations for the Self and for the characteristics of the Self, and on the other hand leaves out of consideration their original Brahman-Selfhood; therefore, before the consciousness of identity guizh Brahabat cycaesall aworldly and Vaidic actions are justified.* Professor Max Muller a staunch advocate of truth says: 'For { सर्वव्यवहाराणामेव प्राग्ब्रह्मताविशनात् सत्यत्वोपपत्तेः । स्वनव्यवहारस्येव प्राग्प्रबोधात् । यावद्धि न सस्थामैकवप्रतिपत्तिस्तावत् प्रमाणप्रमेयफललक्षणेषु विकारेष्वनृतवबुद्धिर्न कस्याचिदुत्पद्यते । विकारानेव त्वहंममेत्य विषयारमारभयेन भावेन सर्वो जन्तुः प्रतिपद्यते स्वाभाविक ब्रह्मास्मतां हित्वा । तस्माप्रग्ब्रह्ममताप्रतिबोधादुप पन्नः सर्वो लौकिको वैदिकश्च व्यवहारः ।-ब्र. स्.२.१.१४.