conclude that the state of bondage is put an end to by the apprehension
of Brahman. And that imperfection of which Perception--through which we
apprehend a world of manifold distinctions--may be assumed to be
capable, is so-called Nescience, which consists in the beginningless
wrong imagination of difference.--Well then--a further objection is
raised--let us admit that Scripture is perfect because resting on an
endless unbroken tradition; but must we then not admit that texts
evidently presupposing the view of duality, as e.g. 'Let him who desires
the heavenly world offer the Jyotishtoma-sacrifice'--are liable to
refutation?--True, we reply. As in the case of the Udgatri and
Pratihartri breaking the chain (not at the same time, but) in
succession [FOOTNOTE 26:1], so here also the earlier texts (which refer
to duality and transitory rewards) are sublated by the later texts which
teach final release, and are not themselves sublated by anything else.

The texts which represent Brahman as devoid of qualities have greater
force

The same reasoning applies to those passages in the Vedanta-texts which
inculcate meditation on the qualified Brahman, since the highest Brahman
is without any qualities.--But consider such passages as 'He who
cognises all, who knows all' (Mu. Up. I, 1, 9); 'His high power is
revealed as manifold, as essential, acting as force and knowledge' (Svet.
Up. VI, 8); 'He whose wishes are true, whose purposes are true' (Ch. Up.
VIII, 1, 5); how can these passages, which clearly aim at defining the
nature of Brahman, be liable to refutation?--Owing to the greater weight,
we reply, of those texts which set forth Brahman as devoid of qualities.
'It is not coarse, not fine, not short, not long' (Bri. Up. III, 8, 8);
'The True, knowledge, infinite is Brahman' (Taitt. Up. II, 1); 'That
which is free from qualities,' 'that which is free from stain'--these