Without beginning, middle, or end, Brahma cannot be acquired by
exertion (like to what is necessary for the acquirement of the Vedas).
The Richs, the Samans, the Yajuses have each a beginning. Those that have
a beginning have also an end. But Brahma is said to be without beginning.
And because Brahma hath neither beginning nor end, it is said to be
infinite and unchangeable. In consequence of unchangeableness, Brahma
transcends all sorrow as also all pairs of opposites. Through
unfavourable destiny, through inability to find out the proper means, and
through the impediments offered by acts, mortals succeed not in beholding
the path by which Brahma may be reached. In consequence of attachment to
worldly possessions, of a vision of the joys of the highest heaven, and
of coveting something other than Brahma, men do not attain to the
Supreme.[699] Others beholding worldly objects covet their possession.
Desirous of such objects, they have no longing for Brahma in consequence
of its transcending all attributes.[700] How shall he that is attached to
attributes which are inferior, arrive at a knowledge of him that is
possessed of attributes that are superior? It is by inference that one
can arrive at a knowledge of Him that transcends all this in attributes
and form. By subtile intelligence alone can we know Him. We cannot
describe Him in words. The mind is seizable by the mind, the eye by
eye.[701] By knowledge the understanding can be purified of its dross.
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