[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Philosophy](https://indike.org/pramana/in.darsana) › [Non-dualist Vedānta](https://indike.org/pramana/in.darsana.advaita) › [Systematic treatises](https://indike.org/pramana/in.darsana.advaita.sastra) › [Establishment of Brahman](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi) › 2.136 # Establishment of Brahman 2.136 Brahmasiddhi 2.136 - **Language:** Sanskrit ### [2.136](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.2.136) idaṃ tāvadayaṃ bhedavādī praṣṭavyaḥ --- kathamayaṃ vyāvṛttasvalakṣaṇeṣvabhedāvabhāso 'nuvṛttavyavahāraśca? yadi sādṛśyāt, tadatyantamananviteṣvanupapannam / atha vyāvṛtteragrahāt --- ko hi guñjāpravālādīnāṃ rāgavyāvṛttimavagrahītuṃ kṣamate --- iti / tadasat / vyāvṛttasvabhāvasya tadagrahe grahaṇameva hi na syāt / atha niścayapratyakṣayorātmabhedādaniścayāt / tadasat, ubhayarūpavyavahāradarśanāt / tathā hi --- kālākṣyāṃ gosāmānyanibandhanaśca vyavahāro gavāntaravyāvṛttiśca dṛśyate / na ca gavāntaravyāvṛtteraniścaye sa yujyate / athaikārthakriyākāritvādatatkriyāvyāvṛttestulyatvāt / tadapyasāṃpratam, arthakriyāṇāmapi bhedādatatkriyāvyāvṛttestulyatvāyogāt / naikasādhyānyasyārthakriyā yenātatkārivyāvṛttistulyā syāt / vastusvabhāvaśca vyāvṛttiḥ prativastubhedānna tulyā / athāsvabhāvāḥ, teṣāṃ kathaṃ tulyā? athānādivāsanopādāno na vastugataviśeṣāpekṣaḥ / tadapyayuktam, niyamāt / kāsucideva hi vyaktiṣu kaścidevāvabhāsaḥ (Ms B; kaścidevābhedāvabhāsaḥ -- edition), sa vāsanāmātropādānatve na yujyate / tasmātprakṛtyaiva kecitkasyacidabhedāvamarśasya yogyāḥ kecinneti svabhāvaviparītā bhāvānāṃ sāmarthyātiśayā kalpayitavyāḥ / tathā satyevaṃ gauravātkalpanāyāḥ / ekasyaivāstu māhātmyaṃ yadeko 'pi nānevāvabhāsate (nāneva bhāsate -- edition), laghutvātkalpanāyāḥ / na tu bhinnānāṃ te sāmarthyātiśayāḥ, yadamī abhinnā iva bhāsante (ivāvabhāsante -- edition) / > First, this proponent of difference must be asked: > How does this appearance of non-difference and continuous practical usage occur among differentiated unique particulars? If from similarity, that is impossible among things that are entirely disconnected. > Or, if from non-apprehension of differentiation: > 'for who is capable of apprehending the differentiation of the red color of guñjā berries, coral, and the like?'— > that is incorrect; > for if the differentiated nature is not apprehended, there would be no apprehension of it at all. > Or, if from non-determination due to difference of nature between ascertainment and perception, > that is incorrect, because linguistic and practical usage of both forms is observed. > To explain: > In the case of a black-eyed cow, linguistic and practical usage grounded in the universal 'cowness' is seen, as well as differentiation from other cows. > And that is not coherent if differentiation from other cows is not ascertained. > Or, if \[it is\] because of performing the same causal efficiency, due to the identity of exclusion from that which does not perform that action, > that too is improper, because even causal efficiencies are different, and so the exclusion from what does not perform that action cannot be the same. > The causal efficiency of another cannot be accomplished by one, such that exclusion from what does not perform it would be the same. > And differentiation, being the nature of an entity, is not the same because of the difference of each entity. > If \[exclusions\] have no real nature, how can they be the same? Or, if it is caused by beginningless impressions and does not depend on a specific property belonging to the entity, > that too is untenable, because of restriction. > For only in certain individuals does a certain appearance arise; that is not coherent if it were caused by impressions alone. > Therefore, it would have to be postulated that, contrary to their nature, entities have extraordinary capacities such that by their very nature some are suited for a certain apprehension of non-difference and some are not. > That being so, because of heaviness of postulation in that way, > let it be the greatness of the One alone that, though one, it appears as if manifold, because of parsimony of postulation; > and not those extraordinary capacities of the different \[things\], by which these appear as if non-different. > — English (machine translation) (machine translation) - [Previous: 2.135](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.2.135) - [Next: 2.137](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.2.137) - [Up: 2](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi~en-mt.2.136) — English, machine translation ## Commentaries (1) - [Tattvasamīkṣā](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi!tattvasamiksa.2.35) — Vācaspati Miśra, Sanskrit --- Source: [https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.2.136](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.2.136) · Pramāṇa