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1424
TATTVASANGRAHA: CHAPTER XXVI.
TEXT (3207).
"HIS KNOWLEDGE CONSISTS ONLY IN THE DIRECT PERCEPTION OF HIS PURE SELF: WHEN THE SOURCE OF THAT KNOWLEDGE IS NOT
PURE, THE KNOWLEDGE ITSELF IS CALLED
IGNORANCE'.”—(3207)
COMMENTARY
Pure qualifies the Self' ;-the perception of this.
Ils basis-the basis of the perception of the pure self. What is that basis 1--The Self itself. When this Self is not-pure, then the perception of the Self' that appears is called 'no knowledge', 'Ignorance'; because it is of a low order.-(3207)
Says the Opponent: If you admit that it is possible for Brahma and others to acquire pure knowledge through the practice of Meditation, then, why should there be hostility towards Buddha and others-by virtue of which the knowledge of these latter is not held to be 'nntrammelled' and pure'?
In anticipation of this, the Vedie Scholar presents another view and thereby shows the difference between Brahmi and the others :
TEXTS (3208-3209). "IT MAY BE THAT Brahma, Vişnu AND Mahëshwara ARE EMBODIMENTS OF THE VEDA, AND AS THE VEDA CONSISTS IN THE KNOWLEDGE OF ALL THINGS, THESE ARE OMNISCIENT; BUT HOW COULD THAT APPLY TO MAN? WHERE, ON ONE SIDE ARE THE MORTAL MEN, BUDDHA AND THE REST,AND WHERE ON THE OTHER, ARE THE SAID THREE SUPERIOR DEITIES? HENCE THE IDEA THAT THE FORMER, IN BIVALRY TO THE LATTER, ARE ALSO OMNISCIENT, -IS SHEER DELUSION."
(3208-3209)
COMMENTARY. As the Veda forms their very self, they are called embodiments of the Veda'.
The Veda consists in the lenovoledge of all things because it is the Means of obtaining the knowledge of all things..
What is meant is as follows:
In the case of Brahmä, etc. also, the 'untrammelled knowledge of Dharma, etc. does not come about independently; it comes only through the Veda.This however you do not admit in the case of Buddha, eto., whose knowledge is held to be dependent upon themselves. Further, in the case of Brahmä, etc.
