Those versed in ritual argue that knowledge occurs in the ritual portion (of the Veda) and is therefore an auxiliary to ritual. But how can knowledge be an auxiliary to ritual, since it occurs in a quite different context? (67).

The two portions (of the Veda) relating to ritual and knowledge, are entirely different, both in respect of the aspirant's qualifications and the subject dealt with. This being so, how can they be principal and auxiliary in relation to each other? (68).

Knowledge cannot exist in ritual. So, too, ritual cannot exist in knowledge. How is any correlation possible between the two, which are like sun and darkness? (69),

Therefore, for the removal^ of illusion, knowledge does not need the assistance of anything else, in the same way as the sun for the dispulsion of the densest darkness. (70).

The supreme self that is the witness of al;. is itself that unsullied knowledge. The witness, therefore, is not affected by those limitations (of ignorance) but is (even) reality, knowledge and bliss. (71).

Its relation to them as (subject and) object is (illusory) like the relation of rope, etc., to serpent, etc. The Vedas, too, establish the same truth by declaring "this (self) is ever unattached". (72)

That which cognises both subject and object is the supreme self itself. Neither of them can know it. That which is neither subject nor object can alone know (itself) clearly. (73).

Some say that the nature of doer, (enjoyer,) etc. and all else is manifested (in the self) by its power of maya. This is (however) a delusion, because there is naught other than Brahman. (74).

That Brahman being known, all this universe will become known, in the same way as all earthern jars, pots, etc., become known by the clay, which is their cause, being known. (75).

This (Brahman), then, is the one cause, devoid of all distinction, of the nature of purest

consciousness. From that which is the sole reality, conditioned by maya, sprang forth all this universe. (76).

Some say that the cause is non-entity. (But) the non-existent cannot be a cause. The power to generate a sprout is visible to all, only if the seed exists. (77).

He who declares the cause to be non-entity, can manage affairs with the son of a barren woman and quench intense thirst by drinking the water of a mirage. (78).

As this doctrine of a non-existent cause is untenable both according to scripture and reason, it follows that real entity is alone the cause of all the worlds. (79)

This reality, higher than the highest, manifests itself as the worlds, also as teacher and pupil, also as (the four-faced) Brahman and other gods. (80).

For those whose minds are not ripe, the impression that the world is real will tend to

bondage (of births and deaths). Hence, the Vedantas declare all this universe to be unreal. (81)