And if everything apart from Brahman is put an end to by a performance the function of which it is to put an end to the world, there remains no result to be effected by the niyoga, consequently there is no release. Further, the dissolution of the world cannot constitute the instrument (karana) in the action enjoined, because no mode of procedure (itikartavyatâ) can be assigned for the instrument of the niyoga, and unless assisted by a mode of procedure an instrument cannot operate,-- But why is there no 'mode of procedure'?--For the following reasons. A mode of procedure is either of a positive or a negative kind. If positive, it may be of two kinds, viz. either such as to bring about the instrument or to assist it. Now in our case there is no room for either of these alternatives. Not for the former; for there exists in our case nothing analogous to the stroke of the pestle (which has the manifest effect of separating the rice grains from the husks), whereby the visible effect of the dissolution of the whole world could be brought about. Nor, secondly, is there the possibility of anything assisting the instrument, already existing independently, to bring about its effect; for owing to the existence of such an assisting factor the instrument itself, i.e. the cessation of the apparent world, cannot be established. Nor must you say that it is the cognition of the non-duality of Brahman that brings about the means for the dissolution of the world; for, as we have already explained above, this cognition directly brings about final Release, which is the same as the dissolution of the world, and thus there is nothing left to be effected by special means.--And if finally the mode of procedure is something purely negative, it can, owing to this its nature, neither bring about nor in any way assist the instrumental cause. From all this it follows that there is no possibility of injunctions having for their object the realisation of Brahman, in so far as free from the world.