Brahman, only to its subsistence in Brahman, and final dissolution into
Brahman.

The origin, &c. of a world possessing the attributes stated above cannot
possibly proceed from anything else but a Lord possessing the stated
qualities; not either from a non-intelligent prâdhana[63], or from
atoms, or from non-being, or from a being subject to transmigration[64];
nor, again, can it proceed from its own nature (i.e. spontaneously,
without a cause), since we observe that (for the production of effects)
special places, times, and causes have invariably to be employed.

(Some of) those who maintain a Lord to be the cause of the world[65],
think that the existence of a Lord different from mere transmigrating
beings can be inferred by means of the argument stated just now (without
recourse being had to Scripture at all).--But, it might be said, you
yourself in the Sûtra under discussion have merely brought forward the
same argument!--By no means, we reply. The Sûtras (i.e. literally 'the
strings') have merely the purpose of stringing together the flowers of
the Vedânta-passages. In reality the Vedânta-passages referred to by the
Sûtras are discussed here. For the comprehension of Brahman is effected
by the ascertainment, consequent on discussion, of the sense of the
Vedânta-texts, not either by inference or by the other means of right
knowledge. While, however, the Vedânta-passages primarily declare the
cause of the origin, &c., of the world, inference also, being an
instrument of right knowledge in so far as it does not contradict the
Vedânta-texts, is not to be excluded as a means of confirming the
meaning ascertained. Scripture itself, moreover, allows argumentation;
for the passages, B/ri/. Up. II, 4, 5 ('the Self is to be heard, to be
considered'), and Ch. Up. VI, 14, 2 ('as the man, &c., having been
informed, and being able to judge for himself, would arrive at Gandhâra,