Here, some – including vidyāraṇya and others – object:

(1) śravaṇa etc and the mahāvākyas together generate aparokṣa jñāna. The vākyas alone only generate parokṣa jñāna, and not aparokṣa jñāna.

(2) if the vākyas alone generate aparokṣa jñāna, then śravaṇa, manana and nididhyāsana would serve no purpose.

It is not right two say – “the mahāvākyas alone generate aparokṣa jñāna; śravaṇa etc help with the removal of asambhāvanā, viparīta bhāvanā and are thus not useless.”

In the case of vastus which are the objects of aparokṣa jñāna, asambhāvanā and viparīta bhāvanā cannot take place for anyone. If only the mahāvākyas are said to generate aparokṣa jñāna, once the utpatti of aparokṣa brahma jñāna has taken place through the tat tvam asi etc mahāvākyas, asambhāvanā and viparīta bhāvanā are not tenable and thus śravaṇa etc are of no use.

In our view (pūrvapakṣi view) – through the vākyas alone, parokṣa jñāna results. The vākyas along with śravaṇa etc later generates aparokṣa jñāna. Thus, śravaṇa etc are not useless. This is the conclusion of many granthas.