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Introduction : 7] Are true four Prakaranas inter-related ? XXXV This objection simply shows that Prof. Vidhusekhara is hhypercritical, that is all. Surely K-bhäşya wants to say that the first Prakarana dealing as it does with the ओङ्कारोपासना and the चतुष्पाद Brahman by implication, takes its stand upon Sruti, not that it excludes Tarka or reasoning entirely. (2) The Professor further asks: 'If the connection between Books I and II is really as it is shown by Sankara (K-bhāşya ) to be, then why is it that the author of Book II himself does not say so just at its beginning though he could do so easily?' The answer to this would be that is authors all over the world had been so obliging and logical, there would have been no work left for commentators or critics. But the fact is that authors do not, as a rule, say things in a clear-cut manner as one would like them to do. Take the case of the author of the Bhagavadgita. It is no exaggeration to say that there are as many views about the Gitā as there are writers on it. And if we apply the above test put forward by Prof. Vidhusekhara to the Gitā, as regards the inter-connection between the different Achyâyas, the author of the Gită would be cutting a very sorry figure indeed! Similarly, while studying the interpretitions of the Brahmasútras by different Bbāşyakāras, how many times in sheer annoyance has one to blurt out why does not the Sūtrakāra say so directly, if that was his intention ?' But we have to take things as they are. The criticism in such cases ought to be in the spirit of स्थितस्य गतिश्चिन्तनीया (3) Prof. Vidhusekhara says that there was no necessity. of having two separate Prakaranas II and III at all. There should have been only one Prakarana. For, in both the Prakaranas, reasoning has been resorted to in order to prove the same topic 'non-duality' ultimately. The answer is that though the topic is the same ultimately, the emphasis is different. The second Prakarana deals mainly with the illusoriness of the Prapanca; the third Prakarana deals with the non-origination so as to prove the non-duality. Thus the approach in the two Prakaranas to the ultimate problem is different. (4) Prof. Vidhusekhara would like to enunciate a general rule that a Prakarana is entitled to be called an independent work if the
