d lead to 'absence of
final release' of the transmigrating souls. Our final position therefore
is, that on the ground of Scripture and of reasoning subordinate to
Scripture, the intelligent Brahman is to be considered the cause and
substance of the world.

12. Thereby those (theories) also which are not accepted by competent
persons are explained.

Hitherto we have refuted those objections against the Vedanta-texts
which, based on reasoning, take their stand on the doctrine of the
pradhana being the cause of the world; (which doctrine deserves to be
refuted first), because it stands near to our Vedic system, is supported
by somewhat weighty arguments, and has, to a certain extent, been
adopted by some authorities who follow the Veda.--But now some
dull-witted persons might think that another objection founded on
reasoning might be raised against the Vedanta, viz. on the ground of the
atomic doctrine. The Sutrakara, therefore, extends to the latter
objection the refutation of the former, considering that by the conquest
of the most dangerous adversary the conquest of the minor enemies is
already virtually accomplished. Other doctrines, as, for instance, the
atomic doctrine of which no part has been accepted by either Manu or
Vyasa or other authorities, are to be considered as 'explained,' i.e.
refuted by the same reasons which enabled us to dispose of the pradhana
doctrine. As the reasons on which the refutation hinges are the same,
there is no room for further doubt. Such common arguments are the
impotence of reasoning to fathom the depth of the transcendental cause
of the world, the ill-foundedness of mere Reasoning, the impossibility
of final release, even in case of the conclusions being shaped
'otherwise' (see the preceding Sutra), the conflict of Scripture and
Reasoning, and so on.

13. If it be said that from the circumstance of (the objects of
enjoyment) passing over into the enjoyer (and vice versa) there would
result non-distinction (of the two); we reply that (such distinction)
may exist (nevertheless), as ordinary experience shows.

Another objection, based on reasoning, is raised against the doctrine of
Brahman being the cause of the world.--Although Scripture is
authoritative with regard to its own special subject-matter (as, for
instance, the causality of Brahman), still it may have to be taken in a
secondary sense in those cases where the subject-matter is taken out of
its grasp by other means of rig