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176
VEDANTA-SUTRAS.
exists something different from Brahman.-Brahman is declared to be connected in the following passages,' Then he is united with the True' (Kh. Up. VI, 8, 1), and 'The embodied Self is embraced by the highest Self' (Bri. Up. IV, 3, 21). Now we observe that non-measured things are connected with things measured, men, e.g. with a town. And scripture declares that the individual souls are, in the state of deep sleep, connected with Brahman. Hence we conclude that beyond Brahman there is something unmeasured.-The same conclusion is finally confirmed by those texts which proclaim difference, so e. g. the passage, I, 6, 6 ff. ('Now that golden person who is seen within the sun' &c.), which at first refers to a Lord residing in the sun and then mentions a Lord residing in the eye, distinct from the former ('Now the person who is seen within the eye'). The text distinctly transfers to the latter the form &c. of the former1 (The form of that person is the same as the form of the other' &c.), and moreover declares that the lordly power of both is limited,' He obtains through the one the worlds beyond that and the wishes of the devas' &c.; which is very much as if one should say, 'This is the reign of the king of Magadha and that the reign of the king of Videha.'
From all this it follows that there exists something different from Brahman.
32. But (Brahman is called a bank &c.) on account of (a certain) equality.
The word 'but' is meant to set aside the previously established conclusion.-There can exist nothing different from Brahman, since we are unable to observe a proof for such existence. That all existences which have a beginning spring from, subsist through, and return into Brahman we have already ascertained, and have shown that the effect is non-different from the cause.-Nor can there exist, apart from Brahman, something which has no beginning, since scripture affirms that 'Being only this was
1 Which would be unnecessary if the two were not distinct.
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