(Some of) those who maintain a Lord to be the cause of the world[65], think that the existence of a Lord different from mere transmigrating beings can be inferred by means of the argument stated just now (without recourse being had to Scripture at all).—­But, it might be said, you yourself in the Sutra under discussion have merely brought forward the same argument!—­By no means, we reply.  The Sutras (i.e. literally ’the strings’) have merely the purpose of stringing together the flowers of the Vedanta-passages.  In reality the Vedanta-passages referred to by the Sutras are discussed here.  For the comprehension of Brahman is effected by the ascertainment, consequent on discussion, of the sense of the Vedanta-texts, not either by inference or by the other means of right knowledge.  While, however, the Vedanta-passages primarily declare the cause of the origin, &c., of the world, inference also, being an instrument of right knowledge in so far as it does not contradict the Vedanta-texts, is not to be excluded as a means of confirming the meaning ascertained.  Scripture itself, moreover, allows argumentation; for the passages, B/ri/.  Up.  II, 4, 5 (’the Self is to be heard, to be considered’), and Ch.  Up.  VI, 14, 2 (’as the man, &c., having been informed, and being able to judge for himself, would arrive at Gandhara, in the same way a man who meets with a teacher obtains knowledge’), declare that human understanding assists Scripture[66].

Scriptural text, &c.[67], are not, in the enquiry into Brahman, the only means of knowledge, as they are in the enquiry into active duty (i.e. in the Purva Mima/m/sa), but scriptural texts on the one hand, and intuition[68], &c., on the other hand, are to be had recourse to according to the occasion:  firstly, because intuition is the final result of the enquiry into Brahman; secondly, because the object of the enquiry is an existing (accomplished) substance.  If the object of the knowledge of Brahman were something to be accomplished, there would be no reference to intuition, and text, &c., would be the only means of knowledge.  The origination of something to be accomplished depends, moreover, on man since any action either of ordinary life, or dependent on the Veda may either be done or not be done, or be done in a different way.  A man, for instance, may move on either by means of a horse, or by means of his feet, or by some other means, or not at all.  And again (to quote examples of actions dependent on the Veda), we meet in Scripture with sentences such as the following:  ’At the atiratra he takes the sho/d/asin cup,’ and ’at the atiratra he does not take the sho/d/asin cup;’ or, ‘he makes the oblation after the sun has risen,’ and, ’he makes the oblation when the sun has not yet risen.’  Just as in the quoted instances, injunctions and prohibitions, allowances of optional procedure, general rules and exceptions have their place, so they would have their place with regard to Brahman also (if the latter were a thing to be