again[16]), but merely denies the prâk/ri/taitâvattva, the previously
stated limited nature of Brahman, i.e. it denies that Brahman possesses
only the previously mentioned qualifications. With this agrees, that
subsequently to 'neti neti' Scripture itself enunciates further
qualifications of Brahman. That Brahman as stated above is not the
object of any other means of proof but Scripture is confirmed in Sûtra
23, 'Scripture declares Brahman to be the non-manifest.'--And the
intuition (sákshâtkkâra) of Brahman ensues only upon its sa/m/râdhana,
i.e. upon its being perfectly pleased by the worshipper's devotion, as
Scripture and Sm/ri/ti declare (24).--That this interpretation of 'neti'
is the right one, is likewise shown by the fact that in the same way as
prakâ/s/a, luminousness, j/ñ/âna, intelligence, &c., so also the quality
of being differentiated by the world (prapa/ñk/avsish/t/atâ) is intuited
as non-different, i.e. as likewise qualifying Brahman; and that
prakâ/s/a, and so on, characterise Brahman, is known through repeated
practice (on the part of /ri/shis like Vâmadeva) in the work of
sa/m/râdhana mentioned before (25).--For all these reasons Brahman is
connected with the infinite, i.e. the infinite number of auspicious
qualities; for thus the twofold indications (li@nga) met with in
Scripture are fully justified (26).--In what relation, then, does the
a/k/id vastu, i.e. the non-sentient matter, which, according to the
b/ri/hadara/n/yaka, is one of the forms of Brahman, stand to the
latter?--Non-sentient beings might, in the first place, be viewed as
special arrangements (sa/m/sthanaviseshâ/h/) of Brahman, as the coils
are of the body of the snake; for Brahman is designated as both, i.e.
sometimes as one with the world (Brahman is all this, &c.), sometimes as
different from it (Let me enter into those elements, &c.) (27).--Or, in
the second place, the relation of the two might be viewed as analogous
to that of light and the luminous object which are two and yet one, both
being fire (28).--Or, in the third place, the relation is like that