The Tattva-Muktavali | Page 8

flavours of the honey
counteract one disorder and others another. The Sušruta thus describes

honey (vol. i. p. 185): "When cooked it removes the three-fold
disorders, but when raw or sour it causes them; when used in various
applications it cures many disorders; and since it is composed of many
different things it is an excellent medium for mixing. But as it consists
of the juices of flowers which are mutually contrary in the action,
potency, and qualities of their various ingredients, and it may happen
that poisonous insects may be included, it is only good as a remedy for
cold diseases."] So 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 __kshî roda__; but the Calcutta ed. and one of
the two MSS. in the Library of the Calcutta Sanskrit College read
__kshâroda__, which seems preferable. If we read __kshîroda__, 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. Šakunt.
šl. 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 Bhâgavata [Footnote: Bhâg. Pûr. iii. 28. 41.]
(Purâ.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 Vyâsa in the Bhârata condemning this
doctrine of the nothingness of all things [Footnote: The name
__šûnyavâda__ is generally applied to Buddhism; here it is applied by
way of reproach to the Vedânta, which is called in the Padma-purâ.na
"secret Buddhism" (__prachchhanna.m Bauddham__)]; "their bodies
are composed of the quality of darkness, and verily darkness shall be
their end;" [Footnote: Mahâbh. xii. 9690.]
93. These words which were uttered of old by Kapila in the presence of
the sage Syûmarašmi [Footnote: This dialogue occurs in Mahâbh. xii.
9604, ff.], were afterwards recounted by Vyâsa in the Bhâ.rata.
94. This theory of theirs concerning a void of qualities in Him who is
the ocean of qualities [Footnote: The Râmânujas and the Mâdhvas deny
that the Supreme Being is __nirgu.na__,--thus there is a quotation in
the Sarva Daršana S. p. 64. "Vâsudeva is the supreme Brahman,
endowed with auspicious attributes" (cf. p. 69, l. 18; p. 73, l. 2)], --it is