an altogether perverse view of things?--If you reply that this is known
just from the fact that Perception is in conflict with Scripture, we
point out that you are reasoning in a circle: you prove the
defectiveness of the imagination of plurality through the fact that
Scripture tells us about a substance devoid of all difference; and at
the same time you prove the latter point through the former. Moreover,
if Perception gives rise to perverse cognition because it is based on
the imagination of plurality, Scripture also is in no better case--for
it is based on the very same view.--If against this you urge that
Scripture, although based on a defect, yet sublates Perception in so far
as it is the cause of a cognition which dispels all plurality
apprehended through Perception, and thus is later in order than
Perception; we rejoin that the defectiveness of the foundation of
Scripture having once been recognised, the circumstance of its being
later is of no avail. For if a man is afraid of a rope which he mistakes
for a snake his fear does not come to an end because another man, whom
he considers to be in error himself, tells him 'This is no snake, do not
be afraid.' And that Scripture _is_ founded on something defective is
known at the very time of hearing Scripture, for the reflection (which
follows on hearing) consists in repeated attempts to cognise the oneness
of Brahman--a cognition which is destructive of all the plurality
apprehended through the first hearing of the Veda.--We further ask, 'By
what means do you arrive at the conclusion that Scripture cannot
possibly be assumed to be defective in any way, while defects may be
ascribed to Perception'? It is certainly not Consciousness--self-proved
and absolutely devoid of all difference--which enlightens you on this
point; for such Consciousness is unrelated to any objects whatever, and
incapable of partiality to Scripture. Nor can sense-perception be the
source of your conviction; for as it is founded on what is defective it
gives perverse information. Nor again the other sources of knowledge;