The above remarks will serve as a reply to the claims of all
argumentative Sm/ri/tis. If it be said that those Sm/ri/tis also assist,
by argumentation and proof, the cognition of truth, we do not object to
so much, but we maintain all the same that the truth can be known from
the Vedanta-texts only; as is stated by scriptural passages such as
'None who does not know the Veda perceives that great one' (Taitt. Br.
III, 12, 9, 7); 'I now ask thee that person taught in the Upanishads'
(B/ri/. Up, III, 9, 26); and others.

4. (Brahman can) not (be the cause of the world) on account of the
difference of character of that, (viz. the world); and its being such,
(i.e. different from Brahman) (we learn) from Scripture.

The objections, founded on Sm/ri/ti, against the doctrine of Brahman
being the efficient and the material cause of this world have been
refuted; we now proceed to refute those founded on Reasoning.--But (to
raise an objection at the outset) how is there room for objections
founded on Reasoning after the sense of the sacred texts has once been
settled? The sacred texts are certainly to be considered absolutely
authoritative with regard to Brahman as well as with regard to religious
duty (dharma).--(To this the purvapakshin replies), The analogy between
Brahman and dharma would hold good if the matter in hand were to be
known through the holy texts only, and could not be approached by the
other means of right knowledge also. In the case of religious duties,
i.e. things to be done, we indeed entirely depend on Scripture. But now
we are concerned with Brahman which is an accomplished existing thing,
and in the case of accomplished things there is room for other means of
right knowledge also, as, for instance, the case of earth and the other
elements shows. And just as in the case of several conflicting
scriptural passages we explain all of them in such a manner as to make
them accord with one, so /S/ruti, if in conflict with other means of
right knowledge, has to be bent so as to accord with the letter.
Moreover, Reasoning, which enables us to infer something not actually
perceived in consequence of its having a certain equality of attributes
with what is actually perceived, stands nearer to perception than
/S/ruti which conveys its sense by tradition merely. And the knowledge
of Brahman which discards Nescience and effects final release terminates
in a perception (viz. the intuition--sakshatkara--of Brahman), and