fearless' (Taitt. Up. II, 7); 'The fetter of the heart is broken, all
doubts are solved and all his works perish when he has been beheld who
is high and low' (Mu. Up. II, 2, 8); 'He knows Brahman, he becomes
Brahman only' (Mu. Up. III, 2, 9); 'Knowing him only a man passes over
death; there is no other path to go' (Svet. Up. III, 8). In these and
similar passages, the term 'death' denotes Nescience; analogously to the
use of the term in the following words of Sanatsujata, 'Delusion I call
death; and freedom from delusion I call immortality' (Sanatsuj. II, 5).
The knowledge again of the essential unity and non-difference of Brahman--
which is ascertained from decisive texts such as 'The True, knowledge,
the Infinite is Brahman' (Taitt. Up. II, 1); 'Knowledge, bliss is
Brahman' (Bri. Up. III, 9, 28)--is confirmed by other passages, such as
'Now if a man meditates on another deity, thinking the deity is one and
he another, he does not know' (Bri. Up. I, 4, 10); 'Let men meditate
upon him as the Self (Bri. Up. I, 4, 7); 'Thou art that' (Ch. Up. VI, 8,
7); 'Am I thou, O holy deity? and art thou me, O holy deity?'; 'What I
am that is he; what he is that am I.'--This the Sutrakara himself will
declare 'But as the Self (scriptural texts) acknowledge and make us
apprehend (the Lord)' (Ve. Su. IV, 1, 3). Thus the Vakyakara also, 'It
is the Self--thus one should apprehend (everything), for everything is
effected by that.' And to hold that by such cognition of the oneness of
Brahman essentially false bondage, together with its cause, comes to an
end, is only reasonable.

Scripture is of greater force than Perception

But, an objection is raised--how can knowledge, springing from the
sacred texts, bring about a cessation of the view of difference, in
manifest opposition to the evidence of Perception?--How then, we rejoin,
can the knowledge that this thing is a rope and not a snake bring about,