all this was then undeveloped. It became developed
by form and name' (B/ri/. Up. I, 4, 7).--As therefore manifold
discrepancies are observed, and as no option is possible in the case of
an accomplished matter[240], the Vedanta-passages cannot be accepted as
authorities for determining the cause of the world, but we must rather
accept some other cause of the world resting on the authority of
Sm/ri/ti and Reasoning.

To this we make the following reply.--Although the Vedanta-passages may
be conflicting with regard to the order of the things created, such as
ether and so on, they do not conflict with regard to the creator, 'on
account of his being represented as described.' That means: such as the
creator is described in any one Vedanta-passage, viz. as all-knowing,
the Lord of all, the Self of all, without a second, so he is represented
in all other Vedanta-passages also. Let us consider, for instance, the
description of Brahman (given in Taitt. Up. II, 1 ff.). There it is said
at first, 'Truth, knowledge, infinite is Brahman.' Here the word
'knowledge,' and so likewise the statement, made later on, that Brahman
desired (II, 6), intimate that Brahman is of the nature of intelligence.
Further, the text declares[241] that the cause of the world is the
general Lord, by representing it as not dependent on anything else. It
further applies to the cause of the world the term 'Self' (II, 1), and
it represents it as abiding within the series of sheaths beginning with
the gross body; whereby it affirms it to be the internal Self within all
beings. Again--in the passage, 'May I be many, may I grow forth'--it
tells how the Self became many, and thereby declares that the creator is
non-different from the created effects. And--in the passage, 'He created
all this whatever there is'--it represents the creator as the Cause of
the entire world, and thereby declares him to have been without a second
previously to the creation. The same characteristics which in the above
passages are predicated of Brahman, viewed as the Cause of the world, we
find to be predicated of it in other passages also, so, for instance,
'Being only, my dear, was this in the beginning, one only, without a
second. It thought, may I be many, may I grow forth. It sent forth fire'
(Ch. Up. VI, 2, 1; 3), and 'In the beginning all this was Self, one
only; there was nothing else blinking whatsoever. He thought, shall I
send forth worlds?' (Ait. Ar. II, 4, 1, 1; 2.) The Veda