nta-passages
which are concerned with setting forth the cause of the world are thus
in harmony throughout.--On the other hand, there are found conflicting
statements concerning the world, the creation being in some places said
to begin with ether, in other places with fire, and so on. But, in the
first place, it cannot be said that the conflict of statements
concerning the world affects the statements concerning the cause, i.e.
Brahman, in which all the Vedanta-texts are seen to agree--for that
would be an altogether unfounded generalization;--and, in the second
place, the teacher will reconcile later on (II, 3) those conflicting
passages also which refer to the world. And, to consider the matter more
thoroughly, a conflict of statements regarding the world would not even
matter greatly, since the creation of the world and similar topics are
not at all what Scripture wishes to teach. For we neither observe nor
are told by Scripture that the welfare of man depends on those matters
in any way; nor have we the right to assume such a thing; because we
conclude from the introductory and concluding clauses that the passages
about the creation and the like form only subordinate members of
passages treating of Brahman. That all the passages setting forth the
creation and so on subserve the purpose of teaching Brahman, Scripture
itself declares; compare Ch. Up. VI, 8, 4, 'As food too is an offshoot,
seek after its root, viz. water. And as water too is an offshoot, seek
after its root, viz. fire. And as fire too is an offshoot, seek after
its root, viz. the True.' We, moreover, understand that by means of
comparisons such as that of the clay (Ch. Up. VI, 1, 4) the creation is
described merely for the purpose of teaching us that the effect is not
really different from the cause. Analogously it is said by those who
know the sacred tradition, 'If creation is represented by means of (the
similes of) clay, iron, sparks, and other things; that is only a means
for making it understood that (in reality) there is no difference
whatever' (Gau/d/ap. Ka. III, 15).--On the other hand, Scripture
expressly states the fruits connected with the knowledge of Brahman, 'He
who knows Brahman obtains the highest' (Taitt. Up. II, 1); 'He who knows
the Self overcomes grief' (Ch. Up. VII, 1, 3); 'A man who knows him
passes over death' (/S/ve. Up. III, 8). That fruit is, moreover,
apprehended by intuition (pratyaksha), for as soon as, by means of the
doctr