Brahman itself, is false. If the cognition of fire which rests on mist
being mistaken for smoke is false, it follows that the object of that
cognition, viz. fire itself, is likewise unreal. Nor can it be shown
that (in the case of Brahman) there is no possibility of ulterior
sublative cognition; for there may be such sublative cognition, viz. the
one expressed in the judgment 'the Reality is a Void.' And if you say
that this latter judgment rests on error, we point out that according to
yourself the knowledge of Brahman is also based on error. And of our
judgment (viz. 'the Reality is a Void') it may truly be said that all
further negation is impossible.--But there is no need to continue this
demolition of an altogether baseless theory.

[FOOTNOTE 77:1. And those manifestations of sound by means of various
tones are themselves something real.]




No scriptural texts teach a Brahman devoid of all difference.

We now turn to the assertion that certain scriptural texts, as e.g.
'Being only was this in the beginning,' are meant to teach that there
truly exists only one homogeneous substance, viz. Intelligence free from
all difference.--This we cannot allow. For the section in which the
quoted text occurs, in order to make good the initial declaration that
by the knowledge of one thing all things are known, shows that the
highest Brahman which is denoted by the term 'Being' is the substantial
and also the operative cause of the world; that it is all-knowing,
endowed with all powers; that its purposes come true; that it is the
inward principle, the support and the ruler of everything; and that