Page:A History of Indian Philosophy Vol 1.djvu/455

 x] Main idea oj" the Vedanta 439 There is no difference between the cause and the effect, and the effect is but an illusory imposition on the cause-a mere illusion of name and form. We may mould clay into plates and jugs and call them by so many different names, but it cannot be admitted that they are by that fact anything more than clay; their trans- formations as plates and jugs are only appearances of name and form (Jl(111lariipa). This world, inasmuch as it is but an effect imposed upon the Brahman, is only phenomenally existent (vyavahiir£ka) as mere objects of name and form (1Ulmariipa), but the cause, the Brahman, is alone the true reality (Piira11liirthika)1. The main idea of the Vedanta philosophy. The main idea of the advaita (non-dualistic) Vedanta philo- sophy as taught by the Sali.kara school is this, that the ultimate and absolute truth is the self, which is one, though appearing as many in different individuals. The world also as apart from us the individuals has no reality and has no other truth to show than this self. All other events, mental or physical, are but passing appearances, while the only absolute and un- changeable truth underlying them all is the self. Vhile other systems investigated the pramal).as only to examine how far they could determine the objective truth of things or our at- titude in practical life towards them, Vedanta sought to reach beneath the surface of appearances, and enquired after the final and ultimate truth underlying the microcosm and the macro- cosm, the subject and the object. The famous instruction of Svetaketu, the most important Vedanta text (11lahiiviikya) says, "That art thou, 0 Svetaketu." This comprehension of my self as the ultimate truth is the highest knowledge, for when this knowledge is once produced, our cognition of world-appearances will automatically cease. Unless the mind is chastened and purged of all passions and desires, the soul cannot comprehend this truth; but when this is once done, and the soul is anxious for salvation by a knowledge of the highest truth, the preceptor instructs him, "That art thou." At once he becomes the truth itself, which is at once identical with pure bliss and pure intelli- gence; all ordinary notions and cognitions of diversity and of the 1 All that is important in Sankara's commentary of the Brahma-siUras has been excellently systematised by Deussen in his System of the Vedanta; it is therefore un- necessary for me to give any long account of this part. Most of what follows has been taken from the writings of his followers.