पृष्ठम्:तैत्तिरीयोपनिषद्भाष्यम्.djvu/२०

X1 १) greatly care whether there be God or not, provided that the price of the stock does not fall. If you want to awaken his real beliefs, you must descend into his stomach, purse, and the adjacent regions. 'The ruling Goddess of England,” mournfully observes Ruskin, ‘may well be described as the Goddess of Getting on, or Britannia of the Market etc.’’ The following lines from Tennyson aptly describe the efforts of modern science : f'Science moves, but slowly slowly, creepingon from point to point. Slowly comes a hungry people, as lion creeping nigher, Glares at one that nods and winks behind a slowly dying fire, ) {Knowledge comes but wisdom lingers and I linger on the shore, And the individual withers, and the world is more and more.' Yes, knowledge commes but wisdom lingers 'The Vedanta does not deny Evolution. But all evolution is phenomenal, is in nature, and not in the soul, and, thereforehas no place in the final realisation of the Higher Self. Tittiriya Upanishad defines Brahman as सत्यं ज्ञानमनन्तम् or आनंदः or रसः. It means Existence, Knowledge, Eternity, Bliss, and Flavour Absolute. These are not to be considered as quali ties or attributes of Brahman. It has none. It does not exist-It. is Existence. It does not know=It is Knowledge. It is not eternal or happy or favoury –It is Eternity, Bliss, Flavour. Without it no existence, knowledge, eternity, happiness, favour is possible. An eternal truth is one which must be true by its own internal necessity: its being' ' is its truth. सन्मात्रं च सत्यम् (पृ. ५२). सत्त्वो क्त्यैव सत्यत्वमुच्यते। सदेव सत्यम् । (पृ. ८६. Similarly Brahman must exist, be cause its existence and its essential nature are one. Its existence is its essense, and its essence is itself. And since for the Vedantin self-conditioned being is one and one only, Brahman is the only and all self-conditioned Reality. अपरिच्छिन्नं सर्वात्मकं च ब्रह्म । एकमेव ब्रह्म, न ब्रह्मान्तराणि। (पृ. ४६,४९.). It follows that the existence of