ect perception is the only authority. They assert that nothing,
however true, is existent which is not directly perceivable; or, at least
they doubt the existence of those objects. Indeed, such assertions
involve an absurdity and they who make them are of foolish understanding,
whatever may be their pride of learning. If, on the other hand, thou
doubtest as to how the one (indivisible Brahman) could be the cause, I
answer that one would understand it only after a long course of years and
with the assistance of Yoga practised without idleness. Indeed, O
Bharata, one that lives according to such means as present themselves
(without, i.e., one's being wedded to this or that settled mode of life),
and one that is devoted (to the solution of the question), would be
capable of understanding it. None else, truly, is competent for
comprehending it. When one attains to the very end of reasons (or
reasoning processes), one then attains to that excellent and all
comprehending knowledge--that vast mass of effulgence which illumines all
the universe (called Brahma). That knowledge, O king, which is derived
from reason (or inferences) can scarcely be said to be knowledge. Such
knowledge should be rejected. It should be noted that it is not defined
or comprehended by the word. It should, therefore, be rejected!"[619]

"'Yudhisthira said, "Tell me, O grandsire, which among these (four) is
most authoritative, viz., direct perception, inference from observation,
the science of Agama or scriptures, and diverse kinds of practices that
distinguish the good."

"'Bhishma said, "While Righteousness is sought to be destroyed by wicked
persons possessed of great might, it is capable of being protected for
the time being by those that are good exerting themselves with care and
earnestness. Such protection, however, avails not in the long run, for
destruction does overtake Righteousness at the end. Then, again,
Righteousness often proves a mask for covering Unrighteousness, like
grass and straw covering the mouth of a deep pit and concealing it from
the view. Hear, again, O Yudhisthira! In consequence of this, the
practices of the good are interfered with and destroyed by the wicked.
Those persons who are of evil conduct, who discard the Srutis--indeed,
those wicked wights who are haters of Righteousness,--destroy that good
course of conduct (which could otherwise be set up as a standard). Hence,
doubts attach to direct perception, inference, and