The Tattva-Muktavali | Page 4

sentences will be produced by a metaphor,--there is not brought about a real oneness.
26. The doctrine of Identity is established with a desperate effort, and men have recourse to the power "Indication"; but there are three things which should rise to our view,--the primary meaning, the indicated meaning, and their connexion [Footnote: He seems to imply that each of these three requisites fails in the present case,-- there is no primary meaning, and still less a secondary, and there is no connexion with any other object.].
27. There is here no Denotation from the absence of conventional agreement; there is no Indication from the absence of any reason [to establish it]; by what reason, on the theory of Maya, can Brahman be ever made known?
28. He is described [Footnote: He now proceeds to declare his own opinions] in the Veda by the primary power of words [Denotation] as the Maker of the Universe; and by Inference we establish the conclusion that all these things have a Maker.
29. The Vedas are a proof, the ?m.ritis are a proof; there is a being to be proved and known there in many passages; it is the great Personality which is to be made known by all the Vedas,--therefore it is this which the Veda takes as its subject.
30. True verbal testimony produces knowledge even in regard to that which is absolutely non-existent,--then how much more in regard to Brahman the Lord, the maker of all that moves or is motionless!
31. It is said, [Footnote: Taitt. Upanish. ii. 4.] "Speech retires therefrom together with the Mind,"--but this is its explanation,-- give ear: Together with the Mind Speech makes Him its object, and then retires, because His nature is not to be fathomed.
32. "Brahman is not to be made the object of mind or of words," [Footnote: Cf. the Ka.tha Up. vi. 12, "The soul is not to be reached by speech nor by the mind nor by the eye."]--from this saying it is understood that he is only to be declared by Revelation, Revelation has no faltering action [Footnote: For __skhaladgati__, cf. __Kavyapraka?a__, ii. 16.].
33. "He who is versed in the Word-Brahman attains to the highest Brahman," [Footnote: This line is quoted from ?ruti in the Maitri Upanishad, vi. 22.]--surely such words of inspired sages are not mistaken babble.
34. Assuredly the conventional meaning of the words "existent," "thought," and "joy" applies to Brahman, just as the words "pot," "cloth," etc., refer to those particular objects.
35. The perception of the conventional meaning of words is aroused by the dialogue of the orderer and the ordered; and afterwards by insertion and omission the child becomes thoroughly skilled in the use of the words. [Footnote: Cf. Sahityadarpa.na, ii. "On the old man's saying, when giving directions to the middle-aged man," etc. The Sahitya D. uses the terms __avapoddharau__, the Siddhantamuktaval? (p. 80) uses __avapodvapan__].
36. So through hearing the words of the teacher and repeated study of the ?astras the conventional meaning of such words as Brahman, etc., is assuredly produced in the pupil.
37. This earth must surely have had a maker; for its having the nature of an effect is a sign, just as we see to be the case in pots, etc.
38. If it is established that the supreme Lord is the maker, then his having a body follows as a matter of course [Footnote: This is one of the tenets of Ramanujas as well as P?r.napraj?as.]; for in all effects, as pots and the like, the maker is seen to have a body and not to be bodiless.
39. [The objector urges] "If the supreme Lord has a body, then he will be like to beings such as we are; there cannot be a maker without an intermediate agency [Footnote: The __vyapara__ or intermediate agency is defined as __taj-janyatve sati taj-janya- janako hi vyapara.h__],--I see no difference whatever."
40. But great is the difference which is declared to exist between the Adorable Lord and men working with spades, sickles, ploughshares, and hands; these are helpless in the six waves [Footnote: Compare the memorial line, __?okamohau jaram.rity? kshutpipase sha.d?rmaya.h__.] (of human infirmity,) and wearied with the burden of labour,--He effects everything by a mere motion of his brow.
41. The Master can make, not make [Footnote: With this curious use of __akartum__ (extending the analogy of such forms as __akurvan, ak.ritva__, etc.) cf. Theognis, 621: {Greek: __pas tis plo��sion ��ndpa t��ei at��ei d�� penixr��n__}. Cf. Shilleto, Cambridge Journ. of Philology, 1876, p. 161.], and alter; hence one may learn that vast is the interval between the two.
42. If the body is called the site of enjoyment, it is well known that this definition will hold good (even in this highest case [Footnote: Could __loke__ mean that it will hold good "of the world" as his body?]),--there is nothing deficient but