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Now, if it is argued that the passage Kevalo nirqunasca (sve. Up.) denies all the Gupas, then it will lead to the rejection of Jnana, Ananda and the like of Brahman. If Brahman is understood as of the nature of Jnana, Ananda and the like the Nirguna sruti, if understood according to the Advaita, will also reject these Dharmas when interpreted as above. If the Dharmas Jnana Ananda and the like are said to be identical with Brahman, then on the same ground Gunas (Dharmas) such as Sarvajnatva and the like, are also to be understood as identical with Brahman. The 394 A Sruti Neha nanasti kincana denies the difference between Brahman and His qualities. So let there be Abheda between 395 << the Lord and His qualities," There is no impropriety in this. The Nirguna Sruti rejects the qualities that are not identical with Brahman. So the Gunatva and Ekatva can be 396 present in Brahman. As the above Sruti Neha nana... directly rejects the Bheda, there is no possibility to think of the Bhedabheda in Brahman. The Gunatva and Ekatva may be present in Brahman at the same time and it is possible 396 A with the help of the Visesa. Further, if something is not possible to a person, the very possibility cannot be ruled out completely. Because it may be possible to another man. In the same way, everything

is possible in Brahman. In the Bhagavata, the Lord declares Himself as Ananta. He clarifies that each Guna is complete in itself and unlimited and it is cognized as Ananta by Him. 397 Thus, the Gunanantya of the Lord refers, to each quality. All this is possible with the help of the Visesa, which is also called Bhedapratinidhi since it assists for Bhedavyavahara where, really speaking, there is no Bheda at all. The Brahmasutra- Atmani caivam vicitrasca hi (II-i-29) states that the Brahman is endowed with this Visesa-power that ascertains the Gunanantya of Brahman without any contradiction.