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VEDÂNTA-SOTRAS.
and inference assisted by reasoning, may suggest to the Sûdra the theory that there is an inward Reality constituted by non-differenced self-luminous intelligence, that this inward principle witnesses Nescience, and that owing to Nescience the entire apparent world, with its manifold distinctions of knowing subjects and objects of knowledge, is superimposed upon the inner Reality. He may thereupon, by uninterrupted meditation on this inner Reality, free himself from all imaginations opposed to it, arrive at the intuitive knowledge of the inner principle, and thus obtain final release. And this way being open to release, there is really no use to be discerned in the Vedanta-texts, suggesting as they clearly do the entirely false view that the real being (is not absolutely homogeneous intelligence, but) possesses infinite transcendent attributes, being endowed with manifold powers, connected with manifold creations, and so on. In this way the qualification of Sadras for the knowledge of Brahman is perfectly clear. And as the knowledge of Brahman may be reached in this way not only by Sadras but also by Brahmanas and members of the other higher castes, the poor Upanishad is practically defunct.-To this the following objection will possibly be raised. Man being implicated in and confused by the beginningless course of mundane existence, requires to receive from somewhere a suggestion as to this empirical world being a mere error and the Reality being something quite different, and thus only there arises in him a desire to enter on an enquiry, proceeding by means of perception, and so on. Now that which gives the required suggestion is the Veda, and hence we cannot do without it.-But this objection is not valid. For in the minds of those who are awed by all the dangers and troubles of existence, the desire to enter on a philosophical investigation of Reality, proceeding by means of Perception and Inference, springs up quite apart from the Veda, owing to the observation that there are various sects of philosophers, Sankhyas, and so on, who make it their busi. ness to carry on such investigations. And when such desire is once roused, Perception and Inference alone (in the way allowed by the Sankaras themselves) lead on to
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