92. There are words uttered by Vyâsa in the Bhârata condemning this doctrine of the nothingness of all things [Footnote: The name __šûnyavâda__ is generally applied to Buddhism; here it is applied by way of reproach to the Vedânta, which is called in the Padma-purâ.na "secret Buddhism" (__prachchhanna.m Bauddham__)]; "their bodies are composed of the quality of darkness, and verily darkness shall be their end;" [Footnote: Mahâbh. xii. 9690.] 93. These words which were uttered of old by Kapila in the presence of the sage Syûmarašmi [Footnote: This dialogue occurs in Mahâbh. xii. 9604, ff.], were afterwards recounted by Vyâsa in the Bhâ.rata. 94. This theory of theirs concerning a void of qualities in Him who is the ocean of qualities [Footnote: The Râmânujas and the Mâdhvas deny that the Supreme Being is __nirgu.na__,--thus there is a quotation in the Sarva Daršana S. p. 64. "Vâsudeva is the supreme Brahman, endowed with auspicious attributes" (cf. p. 69, l. 18; p. 73, l. 2)], --it is but like the blind hurrying of sheep after the ewe that leads them! Having made a separate commentary of their own on the Sûtras they deceive those who follow their doctrine. 95. All these qualities, sovereignty, creation, and the like, eternally belong to the Supreme Lord; how then can He be "without qualities" who is thus "possessed of qualities"? he theory of a void of qualities is mere disputation. 96. The adorable one possesses knowledge, volition, and creative power; how then can he be destitute of qualities? or, if he is destitute of qualities, how can he be set forth by the Vedas? How can the absence of qualities be predicated of the sea of qualities, and yet all remonstrance be silent? Ponder it well in thine own mind, and then determine what is right. 97. A substance without attributes, like the sky-flower, is not admitted either in the Veda or in the world; if the knowledge of such a thing were derived from the Veda, the Veda itself would then cease to be an authority. 98. [The Vedântin may reply] "The bunch of Darbha grass [Footnote: This is the __prastara__ or bundle of sacred grass, which plays an important part in the sacrificial ritual, cf. Taittirîya S. i. 7. 4, "__yajamâna.h prastara.h,__" where Sâya.na remarks, "__yajamânavad yâgasâdhanatvât prastare yajamânatvopachâra.h.__" This description of the grass as the sacrificer is really only meant as metaphorical praise, since the actual attributes of the sacrificer are evidently absent from the grass. (Cf. Mîmâ.msâ Sûtras, i. 4. 23.)] is said to be the sacrificer, as it is the means of performing the sacrifice; [as the Darbha grass is understood by this description,] even though the attributes thus ascribed are not found in it, so is Brahman understood when we ascribe certain qualities [as 'truth,' etc., even though these qualities are precluded in a being without qualities]."