.--This reasoning--the purvapakshin replies--if valid
might remove to a certain extent that difference of character between
Brahman and the world which is due to the circumstance of the one being
intelligent and the other non-intelligent; there would, however, still
remain that other difference which results from the fact that the one is
pure and the other impure. But in reality the argumentation of the
objector does not even remove the first-named difference; as is declared
in the latter part of the Sutra, 'And its being such we learn from
Scripture.' For the assumption of the intellectuality of the entire
world--which is supported neither by perception nor by inference,
&c.--must be considered as resting on Scripture only in so far as the
latter speaks of the world as having originated from an intelligent
cause; but that scriptural statement itself is contradicted by other
texts which declare the world to be 'of such a nature,' i.e. of a nature
different from that of its material cause. For the scriptural passage,
'It became that which is knowledge and that which is devoid of
knowledge' (Taitt. Up. II, 6), which teaches that a certain class of
beings is of a non-intelligent nature intimates thereby that the
non-intelligent world is different from the intelligent
Brahman.--But--somebody might again object--the sacred texts themselves
sometimes speak of the elements and the bodily organs, which are
generally considered to be devoid of intelligence, as intelligent
beings. The following passages, for instance, attribute intelligence to
the elements. 'The earth spoke;' 'The waters spoke' (/S/at. Br. VI, 1,
3, 2; 4); and, again, 'Fire thought;' 'Water thought' (Ch. Up. VI, 2, 3;
4). Other texts attribute intelligence to the bodily organs, 'These
pra/n/as when quarrelling together as to who was the best went to
Brahman' (B/ri/. Up. VI, 1, 7); and, again, 'They said to Speech: Do
thou sing out for us' (B/ri/. Up. I, 3, 2).--To this objection the
purvapakshin replies in the following Sutra.

5. But (there takes place) denotation of the superintending (deities),
on account of the difference and the connexion.

The word 'but' discards the doubt raised. We are not entitled to base
the assumption of the elements and the sense organs being of an
intellectual nature on such passages as 'the earth spoke,' &c. because
'there takes place denotation of that which presides.' In the case of
actions like speaking, disputing, and so on, wh