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III ADHYAYA, 3 PÂDA, 11.
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why should the qualities stated in one not be inserted in the others also -- But how about the objection founded by the pårvapakshin on the employment of the word 'thus ?'Although it is true, we reply, that the word 'thus' in the Kaushîtakin-brahmana does not denote the set of qualities mentioned in the Vågasaneyin-brâhmana, yet that set of qualities is denoted by the 'thus' met with in the Vågasaneyin-brahmana, while the vidyå is, as proved by us, one and the same; hence no difference has to be made between qualities mentioned in one's own Sakhả and qualities mentioned in another Såkhå, as long as the vidyå is one and the same. Nor does this by any means imply a disregard of the text of scripture, and the assumption of things not warranted by the text. The qualities declared in one Sakhå are valid for all scripture as long as the thing to which the qualities belong is the same. Devadatta, who in his own country is known to possess valour and certain other qualities, does not lose those qualities by going to a foreign land, although the inhabitants of that land may know nothing about them. And through better acquaintance his qualities will become manifest to the people of the foreign country also. Similarly the qualities stated in one Sâkhâ may, through special application, be inserted in another Sakha.—Hence the attributes belonging to one and the same subject have to be combined wherever that subject is referred to, although they may be expressly stated in one place only.
11. Bliss and other (qualities) as belonging to the subject of the qualities (have to be attributed to Brahman everywhere).
Those scriptural texts which aim at intimating the characteristics of Brahman separately ascribe to it various qualities, such as having bliss for its nature, being one mass of knowledge, being omnipresent, being the Self of all and so on. Now the doubt here presents itself whether in each place where Brahman is spoken of we have to understand only those qualities which actually are mentioned there, or whether we have to combine all qualities of Brahman mentioned anywhere.
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