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VEDÂNTA-SOTRAS..
already known; for apart from Scripture nothing is known about Brahman.
24. And there is non-difference (of the intention of Brahman's distinguishing attributes), as in the case of light; and the light (is) intuited as constituting Brahman's essential nature by repetition of the practice (of meditation).
That the clause 'not so' negatives not Brahman's possessing two forms, a material and an immaterial one, but only Brahman's nature being restricted to those determinations, follows therefrom also. that in the vision of Vamadeva and others who had attained to intuition into Brahman's nature, the fact of Brahman having all material and immaterial beings for its attributes is apprehended in non-difference, i.e. in the same way as the fact of light (i.e. knowledge) and bliss constituting Brahman's essential nature. Compare the text.Seeing this the Rishi Våmadeva understood, I am Manu and the sun' (Bri. Up. I, 4, 10). And that light and bliss constitute Brahman's nature was perceived by Vamadeva and the rest through repeated performance of the practice of devout meditation. In the same way then, i.e. by repeated meditation, they also became aware that Brahman has all material and immaterial things for its distinguishing modes.- The next Satra sums up the proof of Brahman's possessing twofold characteristics.
25. Hence (Brahman is distinguished) by what is infinite; for thus the characteristics (hold good).
By the arguments stated it is proved that Brahman is distinguished by the infinite multitude of blessed qualities. And this being so, it follows that Brahman possesses the twofold characteristics.--Here terminates the adhikarana of that which has twofold characteristics.'
26. But on account of twofold designation, as the snake and its coils.
It has been shown in the preceding adhikarana that
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