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VEDÂNTA-SOTRAS.
either Manu or Vyasa or other authorities, are to be considered as "explained,' i. c. refuted by the same reasons which enabled us to dispose of the pradhana doctrine. As the reasons on which the refutation hinges are the same, there is no room for further doubt. Such common arguments are the impotence of reasoning to fathom the depth of the transcendental cause of the world, the ill-foundedness of mere Reasoning, the impossibility of final release, even in case of the conclusions being shaped otherwise' (see the preceding Sûtra), the conflict of Scripture and Reasoning, and so on.
13. If it be said that from the circumstance of the objects of enjoyment) passing over into the enjoyer (and vice versa) there would result non-distinction (of the two); we reply that (such distinction) may exist (nevertheless), as ordinary experience shows.
Another objection, based on reasoning, is raised against the doctrine of Brahman being the cause of the world. - Although Scripture is authoritative with regard to its own special subject-matter (as, for instance, the causality of Brahman), still it may have to be taken in a secondary sense in those cases where the subject matter is taken out of its grasp by other means of right knowledge; just as mantras and arthavâdas have occasionally to be explained in a secondary sense (when the primary, literal sense is rendered impossible by other means of right knowledge ?). Analogously reasoning is to be considered invalid outside its legitimate sphere; so, for instance, in the case of religious duty and its opposite 2.—Hence Scripture cannot be acknowledged to refute what is settled by other means of right knowledge. And if you ask, 'Where does Scripture oppose itself to what is thus established ?' we give you the fol
1 The following arthavada-passage, for instance, the sacrificial post is the sun,' is to be taken in a metaphorical sense; because perception renders it impossible for us to take it in its literal meaning.
? Which are to be known from the Veda only.
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