The comprehension is to be secured or not, according to the difference of the subject, as in the case of attributes of ‘Absolute supremacy’, etc.

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7. If it be said that the contrary too (i.e., absence of necessity for a comprehensive concept of all the qualities) is seen from, scripture, we reply it is not; for there is no special authority to support that view.

From the statement, “He should meditate on Him as the Atman only ” (Bri. III. 4. 7), it may be supposed that the opposite (i.e. prohibition) of comprehension appears to be meant; hence there is no necessity for it. But this view is to be rejected; for there is no special statement that such and such qualities are to be contemplated and such not; on the other hand, there is the express: injunction, “With all the excellences, this Lord who is the one Ruler is to be contemplated, but never with defects.” The emphasis in the text quoted in support of the objection is intended to exclude the idea of Anatman with regard to Atman.

8. The comprehension is to be secured or not, according to the difference of the subject, as in the case of attributes of ‘Absolute supremacy’, etc.

According to the difference of the subject, the comprehension of all the attributes is to be or not to be secured, for, in the passages teaching the contemplation of Brahman with the attributes of ‘Absolute supremacy’, etc., only that much is declared.

9. If it be said that, (all Scripture being a collection, of) the Lord’s names, (each name declaring the qualities of the Lord, the comprehension of the qualities is to be secured), we agree to it; so it has been said; (and) there is indeed that (authority) also.

In the Chandogya Upanishad, Narada having told Sanatkumara of his knowledge of all the Vidyas, says: “Such as I am, I know but the name, not Atman” (VII. i. 3); from this statement, it is clear that all scripture consists of Brahman’s names; therefore it is necessary to comprehend all the attributes connoted by the words of Scripture. This is also said in the Brahma Tarka: “As all the Vidyas consist of Brahman’s names and names are meant to convey the attributes of Brahman, the comprehension of all the attributes is to be necessarily secured in contemplating Brahman the perfect, and this brooks no question.” To this view, we (partially) accede; for this comprehension has already been stated (to be a requisite); and indeed there is also that i.e., authority (for it), in the Kaundinya Shruti: “All these Vidyas are indeed the name (names) of Brahman, therefore the one (Vishnu) is to be contemplated, with the comprehension (in Him) of all the qualities (declared) by the names, i.e., Vidyas).”

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