(according to which the Sûtra represents Brahman as the direct object of
knowledge) moreover agrees with Scripture, which directly represents
Brahman as the object of the desire of knowledge; compare, for instance,
the passage, 'That from whence these beings are born, &c., desire to
know that. That is Brahman' (Taitt. Up. III, 1). With passages of this
kind the Sûtra only agrees if the genitive case is taken to denote the
object. Hence we do take it in that sense. The object of the desire is
the knowledge of Brahman up to its complete comprehension, desires
having reference to results[57]. Knowledge thus constitutes the means by
which the complete comprehension of Brahman is desired to be obtained.
For the complete comprehension of Brahman is the highest end of man,
since it destroys the root of all evil such as Nescience, the seed of
the entire Sa/m/sâra. Hence the desire of knowing Brahman is to be
entertained.

But, it may be asked, is Brahman known or not known (previously to the
enquiry into its nature)? If it is known we need not enter on an enquiry
concerning it; if it is not known we can not enter on such an enquiry.

We reply that Brahman is known. Brahman, which is all-knowing and
endowed with all powers, whose essential nature is eternal purity,
intelligence, and freedom, exists. For if we consider the derivation of
the word 'Brahman,' from the root b/ri/h, 'to be great,' we at once
understand that eternal purity, and so on, belong to Brahman[58].
Moreover the existence of Brahman is known on the ground of its being
the Self of every one. For every one is conscious of the existence of
(his) Self, and never thinks 'I am not.' If the existence of the Self
were not known, every one would think 'I am not.' And this Self (of
whose existence all are conscious) is Brahman. But if Brahman is
generally known as the Self, there is no room for an enquiry into it!