wrong. When the absence of the reality of the thing imported (by a sentence) is definitely determined, then, even if that (thing) be (mentally) known, it cannot serve any useful purpose. In the case of children, sickly people &c., joy &c., are produced by the illusion that the thing (imported by the sentences uttered for their gratification) is really existent. If, at the time when such (illusory) knowledge is existent, the conviction should arise that the thing imported is really non-existent, then joy, &c., would, (in consequence), disappear that very moment. If, in the case of the Upanishadic passages also, it be determined that they do not denote the real existence of the Brahman, then, although they give rise to the (conceptual) knowledge of the Brahman, there would be (to those passages) no finality in utility.
Therefore, it is a demonstrated conclusion that the scriptural passage, which begins with "From whom all these beings are born" [Taitt. Up. III. i. i.], declares that that Brahman who is the only cause of all the worlds, who is devoid of even the smallest taint of all that is evil, who is the abode 340 of innumerable auspicious qualities, such as omniscience, the quality of willing the truth, &c., and who is bliss unsurpassed in excellence, is really existent.
ADH1KARANA. V.
Ikshatyadhikarana.
Sutra 5. Ikshaternasabdam.
Because the activity imported by the root iksh (to see i. e. to think) is predicated (in relation to what constitutes the cause of the world) that which is not reveal-
340. Here again the word used in the text is akara. Vide supra n, 339.
