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VEDÂNTA-SOTRAS.
and decrease, and this would be in conflict with texts such as 'the True, knowledge, infinite is Brahman.'-But if this reasoning holds good, then all the infinite qualities belonging to Brahman such as lordly power, generosity, compassion, and so on-all of which are incapable of existing apart from the subject to which they belong-would have to be comprehended in all those meditations on Brahman where they are not expressly mentioned ; and this could not possibly be done, as those qualities are infinite in number.—This difficulty the next Sûtra removes.
13. But the others, on account of equality with the thing.
Those other qualities which are equal to the thing,' i.e. which are attributes determining the essential character of the thing, and therefore necessarily entering into the idea of the thing, must be included in all meditations, no less than the thing itself. To this class belong qualities such as true being, knowledge, bliss, purity, infinity, and so on. For of Brahman-which by texts such as 'that from which all these beings,' &c. had been suggested as the cause of the world-the essential definition is given in texts such as 'the True, knowledge, infinite is Brahman'; 'bliss is Brahman,' and others; and hence, in order that a true notion may be formed of Brahman as the object of meditation, such qualities as true being, bliss, and so on, have to be included in all meditations on Brahman. Such additional qualities, on the other hand, as e. g. compassion, which indeed cannot exist apart from the subject to which they belong, but are not necessary elements of the idea of Brahman, are to be included in those meditations only where they are specially mentioned.
But, an objection is raised, if having joy for its head' and the like are not qualities of Brahman, but merely serve the purpose of a figurative representation of Brahman, for what purpose then is this representation introduced ? For if something is represented as something else, there must be some motive for doing so. Where, e.g. the sacred text compares the meditating devotee to a charioteer, its body
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