Similarly, apart from Brahman, no potentiality of the universe can exist; nor is Brahman ever known apart from something else, the former must ever be conditioned by the latter, and this latter is naturally one with the former.

Wherefore, Brahman who is in no way separable from the universe is said to be one with the other. And there is a natural distinction between the two; so that the Supreme Brahman is ever higher than the universe. As to their distinction as to the cause and the effect, it has been already explained in II. i. 9. Wherefore this theory is quite unopposed to the Srutis declaring distinction as well as non-distinction.

And as in the case of stone, etc., it is incongruous (II. i. 23,).

(Objection): Under all conditions, Jiva and Isvara are one, because of the Srutis declaring non-duality.

(Answer): No, because of an incongruity. Jiva and Isvara cannot be identical, because, like the insentient stone, timber, grass, etc., the Jiva also is, on account of ignorance, etc., said to belong to quite a distinct class from the Isvara who is possessed of such attributes as omniscience. Therefore Isvara is a distinct entity from Jiva, Thus even the Jiva, sentient as he is, cannot be identical with Isvara owing to this difference, that the latter is superior. Much less can the insentient existence which is essentially different be identical with Isvara. From all standpoints of view, by Sruti, Smriti and Reasoning, we see that the omniscient and omnipotent Paramesvara is quite superior to the whole universe, sentient and insentient though, as His own emanation, it is not altogether distinct from Him.

And he brings out the non-difference more by means of the simile of soul and body in his commentary on I. ii. I.

"All this is Brahman, as beginning, and breathing in Him ; and therefore let a man meditate on Him."

This passage may be explained as follows : - The origin, existence, and end of all this depends on Brahman. All this, both the sentient and the insentient existence, is verily Brahman, and therefore let a man meditate on Brahman, tranquil in mind. Just as water-bubbles which have their origin, existence and end in the ocean, are found to be only forms of that ocean, so, too, that which depends for its origin, etc., on Brahman associated with Sakti must be made up of Brahman and nothing else. Nothing distinct from Him is ever perceived. Accordingly in the Atharvasiras it has been declared by Isana as follows:

"Alone I was at first, (alone) I am and shall be, there is none else distinct from Me."

And then was declared by Him, in the words "I am Brahman," that the whole universe is His own form. And in the words " He entered the more hidden from (or than) the hidden one" etc., His entering into universe is given as reason for the whole universe being His own form. Thus this universe having no origin, existence or end outside Brahman, it is not a quite distinct thing from Brahman. Accordingly the learned say:- "His Saktis or energies form the whole world, and the Mahesa or the Great Lord is the energetic (Saktiman). Never can energy exist distinct from the energetic. Unity of these two is eternal, like that of fire and heat, inasmuch as unseparateness always exists between energy and the energetic. Wherefore the supreme energy belongs to the Supreme Atman, since the two are related to each other as substance and attribute. The energy of heat is not conceived to be distinct from fire" and so on. Vayu-Samhita too says.

"From Sakti up to earth (the whole world) is born of the principle Siva, by Him alone it is pervaded, as the jar, etc., by clay. His varie-gated Supreme Sakti, whose form is knowledge and bliss, appears as one and many, like the light of the sun."

The following passages of the Sruti speak of Para-Brahman as possessed of infinite powers of creating, ruling, and maintaining the world, all inherent in Him :

"His supreme Sakti is spoken of as manifold, inherent, endued with the activity of knowledge and life."

"One verily is Rudra - they were not for a second - who rules these worlds with the powers of ruling." In short, on the authority of Sruti, Smriti, Itihasa, Purana - and the saying of the learned, the Supreme Sakti - whose manifold manifestation, this whole universe of chit and achit is, whose being is composed of Supreme Existence, Intelligence and Bliss and is unlimited by space and time - is inherent in the nature of Siva, the Supreme Brahman, and constitutes His own essential form and quality. Apart from Sakti, He cannot be the Omniscient, the Omnipotent, the cause of all, the all-controlling, the all-adorable, the all-gracious, the means of attaining all aspirations, and the Omnipresent; and, moreover, such grand designations as ' Mahesvara, the Supreme Lord, 'Mahadeva,' the Supreme Deity, and 'Rudra,' the expeller of pain, cannot apply to Him. Thus, it is Brahman whose body is the whole sentient and insentient universe, and who is denoted by all words. Just as the word 'blue' denotes not the blue colour only, but also the lotus which is of blue colour, so does the word 'universe' also denotes Brahman. Therefore, such passages as "All is Rudra verily " teach that Brahman is denoted by all words.

Accordingly the passage "All this verily is Brahman", refers to Brahman whose body the whole of the sentient and insentient universe is. The universe being thus a form of Brahman and being therefore not an object of hatred etc., let everyone be peaceful at heart and worship Brahman. This doctrine is clearly expounded even in the puranic texts such as the following: -

"The body of the God of Gods is this universe, moving and unmov-ing. This, the Jivas (Pasus) do not know, owing to the mighty bondage. They say sentiency is Vidya, and insentiency Avidya. The whole universe of Vidya and Avidya is no doubt the body of the Lord, the Father of all; for the whole universe is subject to Him. The word 'sat' is used by the wise to denote the real and the good, and 'asat' is used by vedic teachers to denote the contrary. The whole universe of the sat and the asat is the body of Him who is on High. Just as, by the watering of the roots of a tree, its branches are nourished, so by the worship of Siva, the universe which is His body is nourished. Atman is the eighth body of Siva, the Paramesvara pervading all other bodies. Wherefore the whole universe, if ensouled by Siva, if any embodied being whatsoever be subjected to constraint, it will be quite repugnant to the eight-bodied Lord ; as to this there is no doubt. Doing good to all, kindness to all, affording shelter to all, - this they hold, is the worshipping of Siva." And so on.