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Chapter III between अद्वेत and द्वैत. The Advaitins admit द्वैत, but as merely having existence in appearance only; while the द्वैतिन्s being भ्रान्त, regard द्वैत as real both परमार्थतः and अपरमार्थतः. The ब्रह्मवित् is the आत्मन् of the द्वैतिन्s, so he pities them for being भ्रान्त (यथा मत्तगजारूढ उन्मत्तं भूमिष्टं प्रति गजारूढोऽहं बाहय मां प्रतीति ब्रुवाणमपि तं प्रति न वाहयत्यविरोधबुद्ध्या तद्वत् (K. bhăşya. A person gone mad standing on the ground says to another mounted on a big elephant 'I am mounted on an elephant, lead on to me. Knowing that the person talking like that is भ्रान्त, the other man takes pity upon him and leaves him alone, Similarly the Advaitin refuses to quarrel with a Dvaitin ). (19) An अज object can have associated with it only through माया. If the भेद is real, the अज object will lose its nature and become मर्त्य! भेद and अजत्व are incompatible with each other. यत्परमार्थसदद्वैतं मायया भियते ह्येतत् ... न परमार्थतः निरवयवत्वादात्मनः । सावयवं ह्यवयवान्यथात्वेन भिद्यते । यथा मृद्घटादिभेदैः। तत्त्वतो भिद्यमाने ह्यन्तमजमद्वयं स्वभावतःसन्मर्त्यतां व्रजेत्। यथाग्निः शीतताम्। तच्चानिष्ठंस्वभाववैपरीत्यगमनम्(K. bhāşya ). (20) Some areas are very illogical in their statements. They regard their Highest as immortal and at the same tine say that he is born as well! Now every one must admit that a thing that is born, must be mortal (जातस्य हि ध्रुवो मृत्यु: Gita II, 27); only an unproduced (or unborn ) object can be immortal. How possibly can an object having an immortal nature become mortal? These वादिन्s, according to K. bhāsya are केचिदुपनिषद्ध्याख्यातारो ब्रह्मवादिनो वावदृक्ताः, perhaps the Krsna-worshippers, Rāma-worshippers etc. are referred to ; for these while regarding Rāma, Krşņa etc. as the Highest, immortal etc., celebrate his birth-day with great pomp etc., believing in his real birth. It is doubtful if the K. bhăşya was written by Sankara who hardly ever refers to commentators onउपनिषदs . (21) If a thing is immortal by nature, it must always remain so; if it is mortal, it must always be mortal. No one can ever change his nature. A leopard can never change his spots. Cf. मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति Gita XVIII. 59). (22) These as do not see the absurdity in their reason, ing. They say 18
