ascertain all the distinctions of fruits of works, means, modes of procedure and qualification (on the part of the agent) we can hardly understand the true nature of works, their fruits, the transitoriness or non-transitoriness of the latter, the permanence of the Self, and similar matters. That those conditions (viz. nityânityavastuviveka, sama, dama, &c.) are 'means' must be determined on the basis of viniyoga ('application' which determines the relation of principal and subordinate matters--angin and anga); and this viniyoga which depends on direct scriptural statement (sruti), inferential signs (linga), and so on, is treated of in the third book of the Pûrva Mîmâmsâ-sûtras. And further we must, in this connexion, consider also the meditations on the Udgîtha and similar things--which, although aiming at the success of works, are of the nature of reflections on Brahman (which is viewed in them under various forms)--and as such have reference to knowledge of Brahman. Those works also (with which these meditations are connected) aim at no special results of their own, and produce and help to perfect the knowledge of Brahman: they are therefore particularly connected with the enquiry into Brahman. And that these meditations presuppose an understanding of the nature of works is admitted by every one. THE GREAT PÛRVAPAKSHA. THE ONLY REALITY IS BRAHMAN. Brahman, which is pure intelligence and opposed to all difference, constitutes the only reality; and everything else, i.e. the plurality of manifold knowing subjects, objects of knowledge, and acts of knowledge depending on those two, is only imagined on (or 'in') that Brahman, and is essentially false.