यथा हि सौम्यैकेन मृत्पिण्डेन सर्वे मृण्मयं विज्ञातं भवति वाचारंभणं विकारो नामधेयं मृत्तिकेत्वेद सत्यम् etc. 'As oh good one! by knowing one lump of clay all that is made of it is also known, all name being but the play of words, the truth being clay and clay alone', even so etc. So also the Bhagavadgîtâ:
प्रकृतिं पुरुषं चैव विद्धनादी उभावपि।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवाम्॥ xii. 19.
प्रकृत्वैव च कर्माणि क्रियमाणानि सर्वज्ञः।
यः पश्यति तथात्मानमकर्तारं स पश्यति॥ xiii. 29.
'Know Prakṛiti and Purusha to be without beginning, and the various forms and properties know to be from the former. He who in every way perceives all Karman[1] as proceeding from Prakṛiti, realises the Purusha, as beyond all Karman' The Bhâgavata, too, has:
सा वा एतस्य संद्रष्टुं शक्तिः सदसदात्मिका ।
माया नाम महाभाग ययेदं निर्ममे विभुः।। iii 5.25
'She, oh happy one, is of this great Seer the power in the for of eternity and non-eternity,[2] called Mâyâ, where with He — Lord — created this.' But let us allow Śaṅkara to speak for himself. In his Bhâskya on Brahmasûtras ii. 1. 14 he says: अभ्युपगम्य चेमं व्यावहारिकं भोक्तृभोग्यलक्षणं विभागं स्याल्लोकवदिति परिहारोऽभितो न त्वयं विभागः परमार्थतोऽस्ति यतस्ततयोः कार्यकारणयोरनन्यत्वमवगम्यते। कार्यमाकाशादिकं बहुप्रपञ्चं जयत् कारणं परं ब्रह्म तस्मात् कारणात् परमार्थतोऽनन्यत्वं व्यतिरेकेणाभावः कार्यस्यावगम्यते। 'By the previous Sûtra[3] is explained the possibility of the distinction between subject and object necessary for all intercourse, notwithstanding the hypothesis (of the unity of subject and object); but such distinction is not meant to be real, for the effect and its cause are known to be
