And that injunction is but analogous to the case of waiter.

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4. And that injunction is but analogous to the case of waiter.

Just as the natural law is that all water goes to the sea, so also is the rule that all speech (words) is meant to lead to the knowledge of Brahman; and it is said in the Agneya Purana, “Just as the water of all rivers would, if possible, find its way to the sea, so all sentences (words) according to the ability of the person lead to the knowledge of Brahman.”

5. And (Shruti) directly shows (that).

In the Chaturveda Sikha it is said: “For the Lord cannot be realised by means of studying limited portions of scripture; so the Supreme Lord is to be enquired into by a study of all the Vedas; therefore he who seeks release shall desire (endeavour) to know the Lord by studying, and deciding as to the (true) meaning of, all the Vedas.” It is also said in the Brahma Tarka, “Only on the proper study and understanding of all the Vedas (supplemented by a study of) Itihasas, Puranas and the doctrines of logical principles guiding their interpretation (Mimamsas), Vishnu is possible to be known, riot otherwise.”

An objection arises here. Brahman should be only known by a complete study of all the Vedas, but need not be contemplated (as consisting of all the attributes given in all the Vedas), as it would be impossible (for one individual). In reply the Sutrakara says:

6. All the qualities (of Brahman), positive or negative, are to be made the object of one comprehensive mental ad (of a single concept, for the sake of meditation), as it is prescribed; like the acts enjoined upon (the person, e.g., Sandhyavandana) and that, loo, only in the case of all excellences befitting (the supremacy of the Lord).

The Supreme Lord is to be contemplated necessarily with a comprehension of all the excellences and absence of defects declared by all the Vedas. The Bhallaveya Shruti says: “The glorious One who is Higher than the High is to be contemplated as declared by all the Vedas together with the Itihasas, Pancharatra, Puranas; and as possessing all the excellences revealed in the various parts (of them)”. And this is said also in the Agneyapurana: “Just as all are bound to do, if possible, all the duties described and enjoined upon them by all the Vedas, so the glorious Lord is to be contemplated after having endeavored to comprehend in Him at once all the excellences and the absence of all defects together; and this rule does not vary by time, place or person”.

And the comprehension or mentally grouping should be (only) of the attributes which are of the same kind (i.e., which become the supremacy of the Lord); but not of such as are conveyed by the text, “He wept, &c.,” (Tait S. I. 5. 1). The Brihat Tantra also says this: “He is to be contemplated only as possessing excellences, and never as having any defects; further He is not to be contemplated as possessing even those qualities which are contrary to the idea of His being perfect.”

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