xlviii ANALYTICAL OUTLINE OF CONTENTS.
is still associated with limiting conditions ; nor can it be the Brahman Himself in essence, though subject to limiting conditions ; nor finally can it be the limiting condition itself. Thus non-distinction between the Brahman and the individual self is alone the reality, and the Vcddnta is authoritative in relation to the essential nature of the Brahman, in as much as the knowledge thereof is needed as a complement to the injunction relating to meditation (pp. 3I7-323-)-
Now the Mimdmsaka comes forward to meet finally the 'Dhydna-niyoga-vddin and maintains that, although the knowledge of the essential nature of the Brahman is need- ed as a complement to the injunction bearing upon medita- tion, there is indeed nothing to show that Veddntic passag- es import anything that is really existent. In connection with the commandment enjoining the realisation of the Brahman as a Name, we find that the completion of meditation is possible even when its object is a mere mental concept corresponding to which there may or may not be any external entity. The Vcddnta is devoid of utility in the form of inducing activity or cessation from activity ; and even when it is granted that it induces the activity of meditation, it is incapable of establishing the reality of the Brahman, in as much as an object of medi- tation need not always be real, and in as much as the idea corresponding to the word Brahman is already naturally established and known (pp. 323-325.).
And at last the Veddntin comes forward and proves his case as against the Mimdmsaka, and points out that the Veddnta which teaches that Brahman, who is the highest object of attainment for all, cannot be said not to have its finality only in utility. Such scriptural passages a.s relate to activity and cessation from activity may, on
