And because these objections apply to the very view (under discussion).

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11. And because these objections apply to the very view (under discussion).

The view cannot be maintained just for want of any instances (to prove that things rise out of nothing and go to nothing).

12. If it be said that as there is no limit to controversial reasoning, something to the contrary is always inferable, we say ‘no; for then (it would appear) there would be no final release.

‘So far only reasoning goes and no farther’. No such limit can be assigned to reasoning by any authority; con sequently when one position is advanced, it is possible to make inferences to the contrary also.

But this view cannot be held. For, if that should be the fact, the release which is a fact by settled authorities, the contrary being possibly inferred, would come to be no fact. Wherefore things are to be admitted only so far as they are known to be facts by authorities, and nothing further (nothing else should be surmised). So it is said in the Vamana Purana, “Whatever is settled to be by authorities, is to be accepted and not to be abandoned. For in the absence of authority (settled means of proof) it would be impossible to prove or disprove anything.

13. Hereby all the remaining systems not countenanced by scripture are also explained away.

Hereby, i.e., by the possibility and the impossibility of parallel instances are disproved also, the remaining systems not countenanced by (i.e., opposed to the conclusions of scripture), viz., that the world is without a maker, that lifeless matter is the maker that the individual soul is the maker, etc.)

The theories here rejected are those that are suggested by such scriptural passages as the following: “Without a cause indeed, this (world) has come into existence without a cause (support) it stands; without a cause it goes to dissolution.” “This (the universe) has originated from the Pradhana (matter) and on matter it stands (supported); and into matter it goes (back). Hence nothing else is to be considered the cause.” “From the soul all beings spring, and on the soul they stand firm; and into the same soul they become absorbed. Hence no other than the soul is the cause.” In the last case, the argument from parallel instances or the absence thereof (is to be adduced thus): Just as the soul (unlike the Lord) is a dependent existence, with reference to miseries, etc., (inflicted on him), so with reference to other things (activities) also he is a dependent agent’.

And on the other hand the course (intention) of such scriptural passages has been clearly shown as declaring Brahman.

This is the invariable principle to be understood. Where no conflict arises (with the said principle) in words expressing other things, there things other than Brahman also, are denoted by words in a secondary sense. But where a conflict appears, there the principle. is that Brahman only is meant to be spoken of.

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