solely by means of (its) produced effect. When (such) a particular produced effect is incapable of being proved, then the possession of that capability, which has to be definitely determined solely by means of that (effect), becomes also incapable of proof.
Further, according to him who maintains (the Brahman to be) an attributeless entity, it is impossible to prove (that the Brahman possesses) the-character of being a thing at all; for, it has been already 335 pointed out that perception, inference, revelation, and one's own experience deal with things which are possessed of attributes.
Therefore, it is conclusively established that that Highest Person alone, who is capable of 'seeing' and of willing to the effect 356 -'May I become manifold in the form of the world which is made up of wonderful intelligent and non-intelligent things', that (Highest Person alone) is He who has to be enquired into.
ADHIKARAXA. VI.
Anandamayddhikarana.
It has thus been pointed out how the Brahman, who is to be enquired into, is distinct from the pradhana which is (merely) an object to be enjoyed (or endured) by intelligent beings (i.e. by individual souls), which is non-intelligent in its own nature, and which consists of the qualities of saliva (goodness), rajas (passion), and tamas (darkness). Now, it will be declared that the Brahman, who is hostile to all that is evil and who is unsurpassed bliss itself, is distinct (both) from the subjective self who is pure, and
355. Vide supra pp. 54 to 60. Chhana Up. VI .2. 3.
356. Vide Taitt. Up. II. 6. I. &
