95. All these qualities, sovereignty, creation, and the like,
eternally belong to the Supreme Lord; how then can He be "without
qualities" who is thus "possessed of qualities"? he theory of a void
of qualities is mere disputation.

96. The adorable one possesses knowledge, volition, and creative
power; how then can he be destitute of qualities? or, if he is
destitute of qualities, how can he be set forth by the Vedas? How
can the absence of qualities be predicated of the sea of qualities,
and yet all remonstrance be silent? Ponder it well in thine own
mind, and then determine what is right.

97. A substance without attributes, like the sky-flower, is not
admitted either in the Veda or in the world; if the knowledge of such
a thing were derived from the Veda, the Veda itself would then cease
to be an authority.

98. [The Vedantin may reply] "The bunch of Darbha grass [Footnote:
This is the __prastara__ or bundle of sacred grass, which plays an
important part in the sacrificial ritual, cf. Taittiriya S. i. 7. 4,
"__yajamana.h prastara.h,__" where Saya.na remarks, "__yajamanavad
yagasadhanatvat prastare yajamanatvopachara.h.__" This description
of the grass as the sacrificer is really only meant as metaphorical
praise, since the actual attributes of the sacrificer are evidently
absent from the grass. (Cf. Mima.msa Sutras, i. 4. 23.)] is said to
be the sacrificer, as it is the means of performing the sacrifice;
[as the Darbha grass is understood by this description,] even though
the attributes thus ascribed are not found in it, so is Brahman
understood when we ascribe certain qualities [as 'truth,' etc., even
though these qualities are precluded in a being without qualities]."