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INTRODUCTION.
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Satras 35-38 constitute one adhikarana only whose subject is the same as that of XXII according to Sankara.
Adhik. XXV (39) proves that the passages Kh. Up. VIII, 1 and Bri. Up. IV, 4, 2 cannot constitute one vidya, since the former refers to Brahman as possessing qualities, while the latter is concerned with Brahman as destitute of qualities.--Adhik. XXVI (40, 41) treats, according to Sankara, of a minor question connected with Kh. Up. V, 11 ff.
-According to the Sri-bhâshya, Sûtras 39-41 form one adhikarana whose first Sûtra reaches essentially the same conclusion as Sankara under 39. Sûtras 40, 41 thereupon discuss a general question concerning the meditations on Brahman. The qualities, an opponent is supposed to remark, which in the two passages discussed are predicated of Brahman-such as vasitva, satyakâmatva, &c.—cannot be considered real (paramârthika), since other passages (sa esha neti neti, and the like) declare Brahman to be devoid of all qualities. Hence those qualities cannot be admitted into meditations whose purpose is final release. To this objection Sûtra 40 replies,'(Those qualities) are not to be left out (from the meditations on Brahman), since in the passages under discussion as well as in other passages) they are stated with emphasis 1'- But, another objection is raised, Scripture says that he who meditates on Brahman as satyakama, &c. obtains a mere perishable reward, viz. the world of the fathers, and similar results specified in Kh. Up. VIII, 2; hence, he who is desirous of final release, must not include those qualities of Brahman in his meditation.-To this objection Sutra 41 replies,' Because that (i.e. the free roaming in all the worlds, the world of the fathers, &c.) is stated as proceeding therefrom (i.e. the approach to Brahman which is final release) in the case of the soul) which has approached Brahman;' (therefore a person desirous of release, may include satyakamatva, &c. in his meditations.)
1 Ramanaga has here some strong remarks on the improbability of qualities emphatically attributed to Brahman, in more than one passage, having to be set aside in any meditation: Na ka matapitrisahasrebhyo : pi vatsalataram sastram pratarakavad a paramarthikau nirasaniyau ganau pramanántarapratipandau adarenopadisya samsårakakraparivartancna půrvam eva bambhramyamånan mamukshûn bhūyo s pi bhramayitum alam.'
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