66 PRASNOPANISHAD-BHASAYA [VI. 8. which is faultless, changeless, fundamentally antagouistic to all that is evil &c. &c.; so it is also impossible that the in- dividual soul, which is liable to endless suffering and a mere wretched glowworm as it were, should be one with Brahman who, as we know from the texts, such as "Free from all sins” etc., comprises within himself the treasure of all auspicious qualities, &c. &c. Those texts which exhibit Brahman and the soul in coordination, must be understood as conveying the doctrine, founded on passages such as Of whom the soul is the body that as the jiva constitutes Brahman's body and Brahman abides within the jiva as its Self, Brahman has the jiva for its mode ; and with this doctrine the coordination referred to is not only not jn conflict but even confirms it as we have repeatedly shown e. g, under Sutra I. 4. 22. Bra- han in all its states lias the souls and matter for its body; when the souls and matter are in their subtle state Brahman is in its causal condition; when, on the other hand, Brahman has for its body souls and matter in their gross state, it is effected' and then called world. In this way the co-ordi- nation above referred to fully explains itself. “The world is non-different from Brahman in so far as it is effect. There is no confusion of the different characteristic qualities : for liability to change belongs to non-sentient matter, liability to pain to sentient souls, and the possession of all excellent qualities to Brahman: hence the doctrine is not in conflict with scriptural text. That even in the state of non-separation described in texts such as, "Being only this was in the beginning '-the souls joined to non-sentient matter persist in a subtle condition and thus coustitute Brahman's body must necessarily be admitted ; for that the souls at that time also persist in a subtle form is shown under Sūtras Il. i. 34 ; 85. Non-division, at that time, is possible in so far as 1. Avasthiteriti Kasakyanak
