i.e. the power of originating action, only in Vedic sentences which
enjoin the performance of certain actions for the bringing about of
certain ends: no other means of knowledge but the Veda informing us that
such ends can be accomplished by such actions. Nobody, e.g. would offer
a soma sacrifice in order to obtain the heavenly world, were he not told
by the Veda to do so. In ordinary life, on the other hand, no imperative
possesses this entirely unique originative force, since any action which
may be performed in consequence of a command may be prompted by other
motives as well: it is, in technical Indian language, established
already, apart from the command, by other means of knowledge. The man
who, e.g. is told to milk a cow might have proceeded to do so, apart
from the command, for reasons of his own. Imperatives in ordinary speech
are therefore held not to have their primary meaning, and this
conclusion is extended, somewhat unwarrantably one should say, to all
the words entering into an imperative clause.]

[FOOTNOTE 34:1. Being not permanent but occasional, it is an effect only,
and as such must have a cause.]




THE GREAT SIDDHANTA.

This entire theory rests on a fictitious foundation of altogether hollow
and vicious arguments, incapable of being stated in definite logical
alternatives, and devised by men who are destitute of those particular
qualities which cause individuals to be chosen by the Supreme Person
revealed in the Upanishads; whose intellects are darkened by the
impression of beginningless evil; and who thus have no insight into the