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To this argumentation we make the following reply. We admit that release consists only in the cessation of Nescience, and that this cessation results entirely from the knowledge of Brahman. But a distinction has here to be made regarding the nature of this knowledge which the Vedanta-texts aim at enjoining for the purpose of putting an end to Nescience. Is it merely the knowledge of the sense of sentences which originates from the sentences? or is it knowledge in the form of meditation (upasana) which has the knowledge just referred to as its antecedent? It cannot be knowledge of the former kind: for such knowledge springs from the mere apprehension of the sentence, apart from any special injunction, and moreover we do not observe that the cessation of Nescience is effected by such knowledge merely. Our adversary will perhaps attempt to explain things in the following way. The Vedanta-texts do not, he will say, produce that knowledge which makes an end of Nescience, so long as the imagination of plurality is not dispelled. And the fact that such knowledge, even when produced, does not at once and for every one put a stop to the view of plurality by no means subverts my opinion; for, to mention an analogous instance, the double appearance of the moon--presenting itself to a person affected with a certain weakness of vision--does not come to an end as soon as the oneness of the moon has been apprehended by reason. Moreover, even without having come to an end, the view of plurality is powerless to effect further bondage, as soon as the root, i.e. Nescience, has once been cut But this defence we are unable to admit.
It is impossible that knowledge should not arise when its means, i.e. the texts conveying knowledge, are once present. And we observe that even when there exists an antagonistic imagination (interfering with the rise of knowledge), information given by competent persons, the presence of characteristic marks (on which a correct inference may be based), and the like give rise to knowledge which sublates the erroneous imagination. Nor can we admit that even after the sense of texts has been apprehended, the view of plurality may continue owing to some small remainder of beginningless imagination. For as this imagination which constitutes the means for the view of plurality is itself false, it is necessarily put an end to by the rise of true knowledge. If this did not take place, that imagination would never come to an end, since there is no other means but knowledge to effect its cessation. To say that the view of plurality, which is the effect of that imagination, continues even after its root has been cut, is mere nonsense. The instance of some one seeing the moon double is not analogous. For in his case the non-cessation of wrong knowledge explains itself from the circumstance that the cause of wrong knowledge, viz. the real defect of the eye which does not admit of being sublated by knowledge, is not removed, although that which would sublate wrong knowledge is near. On the other hand, effects, such as fear and the like, may come to an end because they can be sublated by means of knowledge of superior force. Moreover, if it were true that knowledge arises through the dispelling of the imagination of plurality, the rise of knowledge would really never be brought about. For the imagination of plurality has through gradual growth in the course of beginningless time acquired an infinite strength, and does not therefore admit of being dispelled by the comparatively weak conception of non-duality. Hence we conclude that the knowledge which the Vedanta-texts aim at inculcating is a knowledge other than the mere knowledge of the sense of sentences, and denoted by 'dhyana,' 'upasana' (i. e. meditation), and similar terms.
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