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CHAPTER-V
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monists) call water, gold etc. as to be one even on their getting separated but this (oneness) is stated from one specific point of view. But here the class of all kinds of substances does not appear to be as one. Some are animate and some are inanimate; thus, the substances are of various kinds; how can their class be described to be as one?
Further, they believe that originally he was one, later on he got separated; so as a stone turns into pieces by splitting up, similarly. The Brahma, got turned into pieces. Further, the monist believes that those pieces get reunited; so does their character remains separate there or it becomes one? If, it remains separate then, there, those are assuredly separate by their individual characteristics and if they become one then the inanimate things also will turn into animate beings and the animate beings will turn into the inanimate things. When many (different) things become one thing, it will be necessary to call them many in some moment and one in some moment; then it will not be possible to say-"there is one eternal infinite Brahma".
And ifhe will say that by creation or non-creation of the universe the Brahma remains one and unchanged, therefore the Brahma is eternal & infinite, then our question is - "In the universe, the earth, the water etc. are seen. Are all these things created newly and separately or the Brahma himself has obtained these forms? If these are created newly and separately then these things are separate and Brahma remains separate. This means there is no ubiquitous Addvait Brahma.And if the Brahma has transformed himself in the form of these things then sometimes he became universe and sometimes remained as Brahma; how did then he remain unchanged?
Further, he says that whole of the Brahma does not transform into the universe, its some portion only transforms. There, we ask him-'as one drop of the sea is transformed into poison then from gross-vision point of view it is beyond perception but from one drop point of view the sea has changed. Similarly, Brahma's one portion on getting separated transformed into the universe; nothing is comprechensible there by gross-vision but on thinking minutely the
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