Hinduism / by Monier Williams.

  • Monier Monier-Williams
Date:
1877
Catalogue details

Licence: Public Domain Mark

Credit: Hinduism / by Monier Williams. Source: Wellcome Collection.

    212/254 page 204
    Here, then, we have presented to us a different view of the origin of the world. In the Nyaya it proceeded from a concurrence of eternal atoms ; in the Sankhya from one original eternal element called Prakriti; both operating independently, though asso- ciated with eternal souls, and, according to one view, presided over by a supreme soul. But, in the Vedanta, there is really no material world at all, as distinct from the universal Soul. Hence, the doctrine of this school is called A-dvaitci, ‘ non-dualism.’ The universe exists, but merely as a form of the one eternal Essence. Badarayana’s first aphorism states the object of the whole system in one word, viz., Brahma-jijnasa, 1 * * 4 the desire of knowing Brahma’ (neut.). In the second aphorism this Brahma is defined to mean, 4 that from which the production of this universe results.’ From other portions of the aphorisms it appears that the one universal essence, called Brahma (not Brahma), is to the external world what yarn is to cloth, what milk to curds, what earth to a jar, what gold to a bracelet. This Essence is both creator and creation, actor and act. It is itself Existence, Know- ledge, and Joy (Sac-cid-ananda),] but at the same time, without parts, unbound by qualities, without action, without emotion, having no consciousness, such as is denoted by 4 I ’ and 4 Thou,’ apprehending no person or thing, nor apprehended by any, having neither beginning nor end, immutable, the only real entity. 1 This is the Vedantist’s trinity, corresponding very remark- ably, as Mr. Robson observes, with the Author of Existence (the Father), the Source of Wisdom (Christ, the Word), and the Source of Joy (the Holy Spirit) ; thus the Veda, the Vedanta, and the Bhakti-sastras all point to the triple nature of the Supreme Being.
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