the cause of the idea of a particular letter!--Quite so, we reply, but
on this explanation the real is known through the real; for both stroke
and conventional power of symbolisation are real. The case is analogous
to that of the idea of a buffalo being caused by the picture of a
buffalo; that idea rests on the similarity of picture and thing
depicted, and that similarity is something real. Nor can it be said
(with a view to proving the purvapaksha by another analogous instance)
that we meet with a cognition of the real by means of the unreal in the
case of sound (sabda) which is essentially uniform, but causes the
apprehension of different things by means of difference of tone (nada).
For sound is the cause of the apprehension of different things in so far
only as we apprehend the connexion of sound manifesting itself in
various tones, with the different things indicated by those various
tones [FOOTNOTE 77:1]. And, moreover, it is not correct to argue on the
ground of the uniformity of sound; for only particular significant
sounds such as 'ga,' which can be apprehended by the ear, are really
'sound.'--All this proves that it is difficult indeed to show that the
knowledge of a true thing, viz. Brahman, can be derived from Scripture,
if Scripture--as based on Nescience--is itself untrue.

Our opponent may finally argue as follows:--Scripture is not unreal in
the same sense as a sky-flower is unreal; for antecedently to the
cognition of universal non-duality Scripture is viewed as something that
_is_, and only on the rise of that knowledge it is seen to be unreal. At
this latter time Scripture no longer is a means of cognising Brahman,
devoid of all difference, consisting of pure Intelligence; as long on
the other hand as it is such a means, Scripture _is_; for then we judge
'Scripture is.'--But to this we reply that if Scripture is not (true),
the judgment 'Scripture is' is false, and hence the knowledge resting on
false Scripture being false likewise, the object of that knowledge, i.e.