Nor again can the intuition of Brahman's true nature be a result; for then, being the result of an action enjoined, it would be something non- permanent, like the heavenly world.--What, in the next place, would be the 'object to be accomplished' of the injunction? You may not reply 'Brahman'; for as Brahman is something permanent it is not something that can be realised, and moreover it is not denoted by a verbal form (such as denote actions that can be accomplished, as e.g. yâga, sacrifice).--Let it then be said that what is to be realised is Brahman, in so far as free from the world!--But, we rejoin, even if this be accepted as a thing to be realised, it is not the object (vishaya) of the injunction--that it cannot be for the second reason just stated--but its final result (phala). What moreover is, on this last assumption, the thing to be realised--Brahman, or the cessation of the apparent world?-- Not Brahman; for Brahman is something accomplished, and from your assumption it would follow that it is not eternal.--Well then, the dissolution of the world!--Not so, we reply; for then it would not be Brahman that is realised.--Let it then be said that the dissolution of the world only is the object of the injunction!--This, too, cannot be, we rejoin; that dissolution is the result (phala) and cannot therefore be the object of the injunction. For the dissolution of the world means final release; and that is the result aimed at. Moreover, if the dissolution of the world is taken as the object of the injunction, that dissolution would follow from the injunction, and the injunction would be carried out by the dissolution of the world; and this would be a case of vicious mutual dependence.--We further ask--is the world, which is to be put an end to, false or real?--If it is false, it is put an end to by knowledge alone, and then the injunction is needless. Should you reply to this that the injunction puts an end to the world in so far as it gives rise to knowledge, we reply that knowledge springs of itself from the texts which declare the highest truth: hence there is no need of additional injunctions. As knowledge of the meaning of those texts sublates the entire false world distinct from Brahman, the injunction itself with all its adjuncts is seen to be something baseless.--If, on the other hand, the world is true, we ask--is the injunction, which puts an end to the world, Brahman itself or something different from Brahman? If the former, the world cannot exist at all: for what terminates it, viz. Brahman, is something eternal; and the injunction thus being eternal itself Cannot be accomplished by means of certa n actions.--Let then the latter alternative be accepted!--But in that case, the niyoga being something which is accomplished by a set of performances the function of which it is to put an end to the entire world, the performing person himself perishes (with the rest of the world), and the niyoga thus remains without a substrate.