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which he seeks to realise is Eternal Existence, Knowledge, and
The
Biss. Professor Max Miller writes deliberately as follows:^&
vedanta whether we call it a religion or a philosophy, has com.
pletely broken with the effete anthropomorphic conception of God
and of the Soul as approaching the throne of God, and has opened
istas which were unknown to the greatest thinkers of Europe.
The Vedanta philosophy shows that the relation between man
and God is far closer and more intimate than that set forth in
any other systen. It establishes the identity of the human soul
with the Supreme Soul and thus inculcates a higher code of
morality, DrDeussen says. -So the Vedanta, in its unfalsified
form, is the strongest support of pure morality, is the greatest
consolation in the sufferings of life and death,-Indians keep to it.'
If there is and can be one existence, how then did that which
is infinite, ever perfect, ever blessed, become subject to delusion ?
Whence comes this avidyathis primal cause of ignorance, sin
and misery ? The answer to this question is this. The whole
question is inadmissible. Why? If perfection is that which is
beyond time, space, and causality, then this question assumes the
form: How did the perfect become imperfect? In logical language
this question asks how that which is beyond causation becomes
subject to it. Here we first admit that something is beyond caus
ation, and then ask what caused it. Questions regarding origits
can only be asked within the limit of causation. Therefore the
question is an impossible one. You ask for the cause of aidya,
but it has no cause; for causality goes only so far as this Sistra
goes, but never beyond. In inquiring after such a cause you abuse
your mental organ for which it is not made and where it is no core
available.
- Prof. Deussen's judgement that ‘all philosophers in India and Greece and
everywhere have been defective, until Kant came to show us that the whole question (From where comes this agity¢ ?) is inadmissible” is, in my humble opinion, not well-founded. cf e.g. अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं सत् स्वस्वरूपाशानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् ।
