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VEDÂNTA-SÛTRAS.
Moreover, if Brahman is made up of parts, it follows that it is non-eternal.-Hence the Vedântic point of view cannot be maintained in any way.
27. But this is not so), on account of scriptural passages, and on account of (Brahman) resting on Scripture (only). :
The word 'but' discards the objection. We deny this and maintain that our view is not open to any objections.That the entire Brahman undergoes change, by no means follows from our doctrine, on account of sacred texts.' For in the same way as Scripture speaks of the origin of the world from Brahman, it also speaks of Brahman subsisting apart from its effects. This appears from the passages indicating the difference of cause and effect (That divinity thought) let me enter into these three divinities with this living Self and evolve names and forms;' and, ‘Such is the greatness of it, greater than it is the Person ; one foot of him are all things, three feet are what is immortal in heaven' (Kh. Up. III, 12, 0); further, from the passages declaring the unmodified Brahman to have its abode in the heart, and from those teaching that in dreamless sleep) the individual soul is united with the True. For if the entire Brahman had passed into its effects, the limitation (of the soul's union with Brahman) to the state of dreamless sleep which is declared in the passage, then it is united with the True, my dear,' would be out of place; since the individual soul is always united with the effects of Brahman, and since an unmodified Brahman does not exist (on that hypothesis). Moreover, the possibility of Brahman becoming the object of perception by means of the senses is denied while its effects may thus be perceived. For these reasons the existence of an unmodified Brahman has to be admitted.-Nor do we violate those texts which declare Brahman to be without parts; we rather adınit Brahman to be without parts just because Scripture reveals it. For Brahman which rests exclusively on the holy texts, and regarding which the holy texts alone are authori
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