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The theories stated in the two preceding Sutras thus having been found untenable, the teacher Kasakritsna states his own view, to the effect that words denoting the jiva are applied to Brahman because Brahman abides as its Self within the individual soul which thus constitutes Brahman's body. Up. Up.
And that light and bliss constitute Brahman's nature was perceived by Vamadeva and the rest through repeated performance of the practice of devout meditation. In the same way then, i.e. by repeated meditation, they also became aware that Brahman has all material and immaterial things for its distinguishing modes. The next Sutra sums up the proof of Brahman's possessing twofold characteristics.
In the morning a rich Brahman found him and took him home, and as no one claimed the child he brought him up and made him his goat-herd, and they gave him the name of Lela. The Brahman's sons and daughters used to go school, and before he took his goats out to graze Lela used to carry their books to the school.
She had to answer that night the question, which was the beautiful lady who lived in the palace with the seven wings. And as she went up to the bed to tell him she found a serpent had crept out of the flowers and had bitten the Brahman's son. Her boy-husband was lying on the bed of flowers, with face pale in death. My heart suddenly ceased to throb, and I asked with choking voice: "What then?"
That the clause 'not so' negatives Brahman's being fully described by the attributes previously mentioned, was above proved on the ground that since Brahman is not the object of any other means of proof, those previous statements cannot refer to what is already proved, and that the final clause cannot therefore be meant to deny what the previous clauses expressly teach.
The modification taught in our system is not such as to introduce imperfections into the highest Brahman, on the contrary it confers on it limitless glory. For our teaching as to Brahman's modification is as follows.
Let us then define avidya as the cause of a disadvantageous cognition of unreal things. Maya then, as not being the cause of such a disadvantageous cognition on Brahman's part, cannot be of the nature of avidya! Well, if it were so, what harm would there be?
All Vedanta-texts teach such modification or change on Brahman's part. There is, e.g., the text in the Brihad-Aranyaka which declares that the whole world constitutes the body of Brahman and that Brahman is its Self.
My dear, have you entirely forgotten that story, that story containing so many lessons, that story about Siddhartha, a Brahman's son, which you once told me here on this very spot? Who has kept the Samana Siddhartha safe from Sansara, from sin, from greed, from foolishness? Were his father's religious devotion, his teachers warnings, his own knowledge, his own search able to keep him safe?
Now when the Queen sent the slave-girl to the Brahman's hut to inquire if the Princess Aubergine was really dead, the girl returned saying, 'She is dead, but neither burnt nor buried; she lies out in the wilderness to the north, covered with flowers, as beautiful as the moon! The Queen was not satisfied with this reply, but as she could do no more, had to be content.
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