which is devoid of characterising attributes ; because it290 deals with such a thing as is associated with the characteristics of that which forms the basis of logical inference, and which is invariably concomitant with the characteristics of the thing to be proved. The thing which is devoid of characterising attributes is not established even according to your own imaginary position that the Brahman is that from whom proceeds the illusion regarding the creation, &c., of the world; because thereby it will have to be admitted that ignorance (or avidya) is the source of this illusion, and that the Brahman is the witness of this ignorance. Indeed, (He) is said to be a witness simply because (He) has the character of homogeneous luminosity. And luminosity is a characteristic which distinguishes (the possessor thereof) from what is non-intelligence, and it has the nature of what makes itself and other things fit to be realised (by the mind). If this be so (admitted), then there results (to the Brahman] the condition of being qualified by characterising attributes. If this be not (so admitted), there would be no luminosity at all, and there would be only nothingness.
ADHIKARANA. III.
Sastrayonitwadhikarana.
It has been stated that the Brahman, who is the cause of the creation, &c., of the world, is capable of being made out from the Vedanta. This is improper. Indeed,
290. The meaning is this: In a mountain is fiery,because it smokes", syllogism, the minor term is found the minor term ' mountain ' is asso- associated with the characteristics of ciated with the characteristics of the the middle term which is associated middle term ' smoke ' which again is with the characteristics of the major associated with the characteristics of term. Thus in the syllogism, " The the major term ' fire'.
