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II ADHYAYA, I PÂDA, 15.
457
also 'without a second.' This proves the non-difference of the world from Brahman. In the same way the next clause also, 'It thought, may I be many, may I grow forth,' which describes the creation of the world as proceeding from a resolve of the Self to differentiate itself into a world consisting of manifold beings movable and immovable, viz. Fire, and so on, enables us to determine that the effect, i.e. the world, is non-different from the highest cause, i.e. the highest Brahman.
And as now a further doubt may arise as to how the highest Brahman with all its perfections can be designated as one with the world, and how the world can be designated as one, without a second, not dependent on another guiding principle; and how this thought, i.e. the resolution, on the part of the Supreme cause, of differentiating itself into a manifold world, and the creation corresponding to that resolution are possible; the text continues, "That deity thought-Let me now enter those three beings with this living Self (giva atman) and distinguish names and forms 'which means, 'Let me make the aggregate of non-sentient things (for this is meant by the "three beings”) to possess various names and forms, by entering into them by means of the giva which is of the nature of my Self.' The possession of names and forms must thus be understood to be effected by the giva entering into matter as its Self. There is another scriptural text also which makes it clear that the highest Brahman enters, so as to be their Self, into the world together with the givas. 'Having sent forth that he entered into it. Having entered into it he became sat and tyat (i.e. sentient and non-sentient beings).' And that the entire aggregate of sentient and non-sentient beings, gross or subtle, in their effected or their causal state, constitutes the body of the highest Brahman, and that on the other hand the highest Brahman constitutes their Self-this is proved by the antaryaminbrahmana and similar texts. This disposes of the doubt raised above. Since Brahman abides, as their Self, in all non-sentient matter together with the givas, Brahman is denoted by the term 'world' in so far only as it (i.e.
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