The self is thus distinct from both the gross and the subtle bodies. It is the informing Spirit, the Supreme Lord, the soul of all, identical with all, beyond all, the "I", the immutable. (40)

(Says the opponent.) By the above distinction between the self and the body, it only follows that the manifested world is real, as declared by the science of logic. [*+] Your aim therefore fails. (41)

(This is the answer.) By the above distinction between the self and the body, the identification of the body with the self has alone been refuted. The unreality of the body as a separate entity will now be clearly explained. (42)

Since Consciousness is one by nature, no distinction is admissible under any circumstances. Even the condition of the individual soul must be understood to be unreal, like the apprehension of a serpent in a rope. (43)

As the rope, in consequence of one's ignorance of it, appears in an instant as a serpent,

so does consciousness, which is ever pure, manifest itself as the universe. (44)

There can be no other material cause of the universe than Brahman. All this universe, therefore, is only Brahman and naught else. (45)

The distinction of the pervader and the pervaded is unreal by reason of the declaration "The Self is all." If the highest truth is thus understood, how can there be room for difference? (46)

Indeed, multiplicity is directly contradicted by the Veda. [**] How can there be any manifestation

different from the one (secondless) cause. (47)

The Veda has also pointed out the evil consequence, namely, that the man who, duped by illusion, perceives in this world, passes on from death to death. [**] (48)

All creatures are born of Brahman, the Supreme Self. One should therefore understand. that all these are Brahman itself. (49)

The Veda has declared that Brahman alone assumes all names, all forms and all activities. (50)

Whatever is made of gold retains for ever the nature of gold. So, too, all that is born of Brahman is of the nature of Brahman. (51)

The Veda has declared that the ignorant man who rests content with making the slightest distinction between the individual soul and the Supreme Self is exposed to danger. (52)

Where there is duality by virtue of ignorance one sees all things as distinct from the self. When everything is seen as the self, then there is not even an atom other than the self. (53)

For him who has realised that all beings are the self, there is neither delusion nor misery, since there is no second. (54)

It has been established in a. passage of the Brihadaranyaka that this self is Brahman itself which is everything. (55)

This world, although it is the object of experience and of phenomenal treatment, is yet unreal like a dream, because it is followed by contradiction. [**] (56)