Note (return) — INTRODUCTION. (continued 2)

Adhik. XXV (39) proves that the passages Ch. Up. VIII, 1 and Bri. Up. IV, 4, 22 cannot constitute one vidyâ, 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 Sa@nkara, of a minor question connected with Ch. Up. V, 11 ff.—According to the Srî-bhâshya, Sûtras 39-41 form one adhikarana whose first Sûtra reaches essentially the same conclusion as Sa@nkara 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 (pâramârthika), 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 off (from the meditations on Brahman), since (in the passage under discussion as well as in other passages) they are stated with emphasis17.'—But, another objection is raised, Scripture says that he who meditates on Brahman as satyakâma, &c. obtains a mere perishable reward, viz. the world of the fathers, and similar results specified in Ch. Up. VIII, 2; hence, he who is desirous of final release, must not include those qualities of Brahman in his meditation.—To this objection Sûtra 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 satyakâmatva, &c. in his meditations.)