The Tattva-Muktavali | Page 8

the individual souls at the world's dissolution are absorbed in the Lord; but they do not become identified with Him, for they are again separated at the next creation.
83. There is a difference between rivers and the sea, with their respective sweet and salt water; so too God and the soul are different and possessed of distinct attributes [Footnote: In allusion to Mu.n.d. Upan. iii. 2. 8.].
84. Rivers, when joined to the sea from all sides, are not identified with it nor yet do they appear to be separate; but from the difference between salt water and sweet water [Footnote: Most of the MSS. and the Benares Pa.n.dit read __ksh? roda__; but the Calcutta ed. and one of the two MSS. in the Library of the Calcutta Sanskrit College read __ksharoda__, which seems preferable. If we read __ksh?roda__, the line would require to be rendered, "but from the difference between milk mixed with water and pure water," or perhaps "from the difference between the milk-ocean and the water- ocean."] there must be a real difference between them.
85. Others see not the difference when water is mixed with milk, but the swan at once separates the milk and the water [Footnote: Cf. ?akunt. ?l. 155.]; so too when the souls are absorbed in the supreme Brahman, the Lord,--the faithful, who have received the Guru's words, can at once draw a difference between them.
86. Even when milk is mixed with milk and water with water, they do not become absolutely identified, for they still retain their fixed measure as before; so, when the souls through intense contemplation are absorbed in the Supreme Spirit, they do not become identified with Him; thus say the pure-minded saints.
87. There are certain disputants, sunk in a sea of false logic, addicted to an evil way, filled with a hundred imaginations of idle babble, deceived themselves and deceiving the world,--all that they say, "I am Brahman and all this visible universe also is Brahman,"-- is now shown clearly to be an empty desire.
88. If I and all this universe were Brahman, then there would be an identity between thee and me; then thy wealth, sons, and wife would be mine, and mine would be thine, for there would be no distinction between us.
89. And how then could there be injunction or prohibition, since all are one, and there is no distinction of caste? If the doctrine of non-duality be thus held to be established, then what offence has the Buddhist committed?
90. "The Soul is different from the elements, the senses, the internal organ, and primary matter, and also from that which is called the individual,"--thus has it been declared of old by Kapila to his mother in the third book of the Bhagavata [Footnote: Bhag. P?r. iii. 28. 41.] (Pura.na).
91. Those who study the path pointed out by the teacher, resting upon a foundation of naught, and maintain with an empty understanding that all is void and that all the recognized deities are naught,--how can many words be uttered about them, for language fails in a topic of naught; naught indeed is their wisdom, and their fruit shall be also mostly naught.
92. There are words uttered by Vyasa in the Bharata condemning this doctrine of the nothingness of all things [Footnote: The name __??nyavada__ is generally applied to Buddhism; here it is applied by way of reproach to the Vedanta, which is called in the Padma-pura.na "secret Buddhism" (__prachchhanna.m Bauddham__)]; "their bodies are composed of the quality of darkness, and verily darkness shall be their end;" [Footnote: Mahabh. xii. 9690.]
93. These words which were uttered of old by Kapila in the presence of the sage Sy?mara?mi [Footnote: This dialogue occurs in Mahabh. xii. 9604, ff.], were afterwards recounted by Vyasa in the Bha.rata.
94. This theory of theirs concerning a void of qualities in Him who is the ocean of qualities [Footnote: The Ramanujas and the Madhvas deny that the Supreme Being is __nirgu.na__,--thus there is a quotation in the Sarva Dar?ana S. p. 64. "Vasudeva is the supreme Brahman, endowed with auspicious attributes" (cf. p. 69, l. 18; p. 73, l. 2)], --it is but like the blind hurrying of sheep after the ewe that leads them! Having made a separate commentary of their own on the S?tras they deceive those who follow their doctrine.
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