ANALYTICAL OUTLINE OF CONTENTS. xli
the scriptural passage on which this aphorism is based is amply authoritative and abundantly full of import, in as much as the Brahman cannot, by any other means of proof, be cognised as the creator, the preserver, and the destroyer of the world (pp. 277-284.).
The fourth Adhikarana also is, like the previous three, made up of only one aphorism; and it runs thus : "That, viz. the fact that the scripture forms altogether the source of the knowledge relating to the Brahman, results, how- ever, from His constituting the true purport of the scrip- ture." Now, although the Brahman cannot be cognised by any means of proof other than the sdstras, is He after all really established by the sdstras ? This is the question which is discussed under this aphorism. After interpreting the words of the aphorism, some passages from certain Upanishads are quoted to shew that to teach the Brahman is the only aim of the sdstras; and then it is formally stated that, although He does not import any activity or cessation from activity, He alone constitutes the true pur- port of the Veddnta. Here the Mlmdmsaka comes for- ward with his objection that all sentences have their finality in some utility or other, either as relating to voluntary activity or cessation from activity, or as relating to knowledge ; that no sentence is thus capable of import- ing things, the ideas corresponding to which are already naturally established ; and that consequently the Veddnta cannot establish the Brahman, the idea corresponding to whom is already naturally established (pp. 284-287.).
This objection is answered by the NishprapaficJiikara- na-niyoga-vddin who holds that the Upanishads give us the commandment to non-phenomenalise the Brahman, and that therefore they relate to action and have their
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