Book Title: Questions of King Milinda Part 02
Author(s): T W Rhys Davids
Publisher: Oxford


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Page 1179
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166
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VEDÂNTA-SOTRAS.
principle (adrishta), and non-permanent &c. &c. - We therefore again assert that the texts concerning Brahman aim at cognition, not at injunction, and that hence the pretended reason of their being apprehended as parts of one injunction cannot induce us to look upon the entire Veda as one whole.
And finally, even if we admitted that the texts concerning Brahman are of an injunctive character, we should be unable to prove that the texts denying plurality, and the texts setting forth plurality enjoin one and the same thing ; for this latter conclusion cannot be accepted in the face of the several means of proof such as difference of terms, and so on, which intimate that there is a plurality of injunctions. The passages respectively enjoining the darsaparnamåsasacrifice and the offerings termed prayågas may indeed be considered to form one whole, as the qualification on the part of the sacrificer furnishes an element common to the two 2. But the statements about the Brahman devoid of qualities and those about the qualified Brahman have not any element in common; for qualities such as 'having light for one's body'contribute in no way towards the dissolution of the world, nor again does the latter help in any way the former. For the dissolution of the entire phenomenal world on the one hand, and regard for a part of that world on the other hand do not allow themselves to be combined in one and the same subject.—The preferable theory, therefore, is to distinguish with us two classes of texts, according as Brahman is represented as pośsessing form or as devoid of it.
22. For (the clause 'Not so, not so') denies (of Brahman) the suchness which forms the topic of
1. Difference of terms' (sabdântaram) is according to the Parva Mîmâmsâ the first of the six means of proof showing karmabheda or niyogabheda. Cp. Sabara bhâshya on II, 1, 1.
* For the sacrifice as well as its subordinate part-the offering of the prayâgas—has to be performed by a sacrificer acting for one end, viz. the obtainment of the heavenly world.
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