30. True verbal testimony produces knowledge even in regard to that
which is absolutely non-existent,--then how much more in regard to
Brahman the Lord, the maker of all that moves or is motionless!

31. It is said, [Footnote: Taitt. Upanish. ii. 4.] "Speech retires
therefrom together with the Mind,"--but this is its explanation,--
give ear: Together with the Mind Speech makes Him its object, and
then retires, because His nature is not to be fathomed.

32. "Brahman is not to be made the object of mind or of words,"
[Footnote: Cf. the Ka.tha Up. vi. 12, "The soul is not to be reached
by speech nor by the mind nor by the eye."]--from this saying it is
understood that he is only to be declared by Revelation, Revelation
has no faltering action [Footnote: For __skhaladgati__, cf.
__Kavyaprakasa__, ii. 16.].

33. "He who is versed in the Word-Brahman attains to the highest
Brahman," [Footnote: This line is quoted from Sruti in the Maitri
Upanishad, vi. 22.]--surely such words of inspired sages are not
mistaken babble.

34. Assuredly the conventional meaning of the words "existent,"
"thought," and "joy" applies to Brahman, just as the words "pot,"
"cloth," etc., refer to those particular objects.

35. The perception of the conventional meaning of words is aroused
by the dialogue of the orderer and the ordered; and afterwards by
insertion and omission the child becomes thoroughly skilled in the
use of the words. [Footnote: Cf. Sahityadarpa.na, ii. "On the old
man's saying, when giving directions to the middle-aged man," etc.