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374
ANUGËTA.
duct of the quality of goodness. By this very inference the wise verily believe in the Being and nature as one, there is no doubt of that. Some learned men who are devoted to knowledge, assert the unity of the Kshetragña and nature. But that is not correct That they are always distinct (from one another) is also (said) without (due) consideration Distinction and also association should be accurately understood. Unity and diversity * are likewise laid down. Such is the doctrine of the learned. Between the gnat and the udumbara 6 there is observed unity and diversity also. As a fish is in water distinct (from it), such is their relation; (such is) the relation of the drops of water with the leaf of the lotus.
• The preceptor said: Then those Brahmanas, who were the best of sages, having again felt doubts, interrogated the grandsire of the people who spoke to them thus.
· Here, says Nilakantha, the author indicates an objection to the proposition stated just before. But the passage is not clear.
• This, says Nilakantha, is a reply to the Sânkhyas, who hold the two to be distinct. Nilakantha adds, that if the two are distinct. nature will, conceivably, adhere even to an emancipated creature; and if they are one, then the being or self would be really engaging in action and so forth, and that activity being really a property of the self, could not be destroyed save by the destruction of the self. Hence that view is also wrong.
• Like that of sea and wave, Nflakantha.
• Unity of Brahman and diversity of manifestation of nature, Arguna Misra, who adds-by reason of the association they are spoken of as onc, by reason of the unity and diversity they are distinct. The next sentence contains three parallel cases.
. Cf. as to all this, Sânui Parvan, chap. 194, st. 38 scq. (Moksha Dharma); chap. 349, st. 20 seq.; chap. 285, SL 33 seq.
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