25. In the example "ghî is life" there is produced the idea of sameness of form; in the example "this is life" there arises the idea of identity [Footnote: In the first ex. there is __šuddha- sâropa-laksha.nâ__ or "pure superimponent indication," in the second there is __šuddha-sâdhyavasâna-l.__ or "pure introspeceptive indication," where the ghî is swallowed up in the "life." Most writers, however, disallow __upachâra__ in __šuddha-laksha.nâ__]; but the knowledge of the meaning of the sentences will be produced by a metaphor,--there is not brought about a real oneness. 26. The doctrine of Identity is established with a desperate effort, and men have recourse to the power "Indication"; but there are three things which should rise to our view,--the primary meaning, the indicated meaning, and their connexion [Footnote: He seems to imply that each of these three requisites fails in the present case,-- there is no primary meaning, and still less a secondary, and there is no connexion with any other object.]. 27. There is here no Denotation from the absence of conventional agreement; there is no Indication from the absence of any reason [to establish it]; by what reason, on the theory of Mâyâ, can Brahman be ever made known? 28. He is described [Footnote: He now proceeds to declare his own opinions] in the Veda by the primary power of words [Denotation] as the Maker of the Universe; and by Inference we establish the conclusion that all these things have a Maker. 29. The Vedas are a proof, the Šm.ritis are a proof; there is a being to be proved and known there in many passages; it is the great Personality which is to be made known by all the Vedas,--therefore it is this which the Veda takes as its subject. 30. True verbal testimony produces knowledge even in regard to that which is absolutely non-existent,--then how much more in regard to Brahman the Lord, the maker of all that moves or is motionless! 31. It is said, [Footnote: Taitt. Upanish. ii. 4.] "Speech retires therefrom together with the Mind,"--but this is its explanation,-- give ear: Together with the Mind Speech makes Him its object, and then retires, because His nature is not to be fathomed. 32. "Brahman is not to be made the object of mind or of words," [Footnote: Cf. the Ka.tha Up. vi. 12, "The soul is not to be reached by speech nor by the mind nor by the eye."]--from this saying it is understood that he is only to be declared by Revelation, Revelation has no faltering action [Footnote: For __skhaladgati__, cf. __Kâvyaprakâša__, ii. 16.]. 33. "He who is versed in the Word-Brahman attains to the highest Brahman," [Footnote: This line is quoted from Šruti in the Maitri Upanishad, vi. 22.]--surely such words of inspired sages are not mistaken babble. 34. Assuredly the conventional meaning of the words "existent," "thought," and "joy" applies to Brahman, just as the words "pot," "cloth," etc., refer to those particular objects.