into the remaining duties;' just as a new portion of the Purva
Mima/m/sa Sutras is introduced with the words, 'Then therefore the
enquiry into what subserves the purpose of the sacrifice, and what
subserves the purpose of man' (Pu. Mi. Su. IV, 1, 1). But as the
comprehension of the unity of Brahman and the Self has not been
propounded (in the previous /S/astra), it is quite appropriate that a
new /S/astra, whose subject is Brahman, should be entered upon. Hence
all injunctions and all other means of knowledge end with the cognition
expressed in the words, 'I am Brahman;' for as soon as there supervenes
the comprehension of the non-dual Self, which is not either something to
be eschewed or something to be appropriated, all objects and knowing
agents vanish, and hence there can no longer be means of proof. In
accordance with this, they (i.e. men knowing Brahman) have made the
following declaration:--'When there has arisen (in a man's mind) the
knowledge, "I am that which is, Brahman is my Self," and when, owing to
the sublation of the conceptions of body, relatives, and the like, the
(imagination of) the figurative and the false Self has come to an
end[87]; how should then the effect[88] (of that wrong imagination)
exist any longer? As long as the knowledge of the Self, which Scripture
tells us to search after, has not arisen, so long the Self is knowing
subject; but that same subject is that which is searched after, viz.
(the highest Self) free from all evil and blemish. Just as the idea of
the Self being the body is assumed as valid (in ordinary life), so all
the ordinary sources of knowledge (perception and the like) are valid
only until the one Self is ascertained.'

(Herewith the section comprising the four Sutras is finished[89].)

So far it has been declared that the Vedanta-passages, whose purport is
the comprehension of Brahman being the Self, and which have their object
therein, refer exclusively to Brahman without any reference to actions.
And it has further been shown that Brahman is the omniscient omnipotent
cause of the origin, subsistence, and dissolution of the world. But now
the Sa@nkhyas and others being of opinion that an existent substance is
to be known through other means of proof (not through the Veda) infer
different causes, such as the pradhana and the like, and thereupon
interpret the Vedanta-passages as referring to the latter. All the
Vedanta-passages, they maintain, which treat of the creation