But it (the promised effect) is indeed seen.

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5 But it (the promised effect) is indeed seen.

The fruit or the effect (promised by scripture) is realised by the eligible; and this is said in the Bhavishyat Purana; “Rik, Yajus, Saman, and Atharva, the Mula Ramayana, the Mahabharata, the Pancharatra, are called the Vedas in fact. And those Puranas which the wise understand to be Vaishnava Puranas, as well as those called Vedas (above) are self-evident authorities and this admits of no dispute.”

If what is declared in them should not be realised by a person, then it is his previous Karma that should account for it (non-realisation), while they do not lose their authoritativeness, as the promised effects (results) are achieved by persons according to their eligibility. But in the case of other Smritis, etc., authoritativeness arises (only) from the perception of the promised effect, but, by no means, independently; if these should promise things that cannot be seen (realised) in experience, then their erroneousness is settled beyond doubt.

From such texts as, “The Earth spoke, Waters spoke ” (S. Br. VI. 3), Scripture appears to be contrary to reason.

So the Sutrakara says:

6. Only the superintending deities are denoted (by such terms); for they have superior powers and are personally present (in all places).

In such texts (as are quoted above), the deities that preside over earth, etc., are denoted (meant to be conveyed by those words). For they have, as distinguished from other (beings), exalted powers, and they are also found present everywhere. Hence, all that has been said of them is possible and stands to reason.

7. And it (their power) is seen.

Their superior power is seen (perceived) by the Great. Also in the Bhavashyat Purana, it is said, “the Deities presiding over earth, etc., are of great powers, which are inconceivable, and as such, they are (actually) seen by sages. And they who are present everywhere, eternally depend upon Vasudeva.

From the texts such as, In the beginning of the world there was ‘Asat’ (non-being).” (Ch. VI. ii. i) From Asat came every thing (Rv. X. 72-3), which state Asat to be the cause of the world, there arises a contradiction to the scriptural statement (that Vishnu is the cause of the world). To remove this objection, the Sutrakara says:

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