rnatives does not remove the contradiction because an existent thing
(like Brahman) does not (like an action which is to be accomplished)
depend on man. We are therefore met here by a real difficulty.

No, we reply, the difficulty is merely an apparent one; as we maintain
that the (alleged) break in Brahman's nature is a mere figment of
Nescience. By a break of that nature a thing is not really broken up
into parts, not any more than the moon is really multiplied by appearing
double to a person of defective vision. By that element of plurality
which is the fiction of Nescience, which is characterised by name and
form, which is evolved as well as non-evolved, which is not to be
defined either as the Existing or the Non-existing, Brahman becomes the
basis of this entire apparent world with its changes, and so on, while
in its true and real nature it at the same time remains unchanged,
lifted above the phenomenal universe. And as the distinction of names
and forms, the fiction of Nescience, originates entirely from speech
only, it does not militate against the fact of Brahman being without
parts.--Nor have the scriptural passages which speak of Brahman as
undergoing change the purpose of teaching the fact of change; for such
instruction would have no fruit. They rather aim at imparting
instruction about Brahman's Self as raised above this apparent world;
that being an instruction which we know to have a result of its own. For
in the scriptural passage beginning 'He can only be described by No, no'
(which passage conveys instruction about the absolute Brahman) a result
is stated at the end, in the words 'O Janaka, you have indeed reached
fearlessness' (B/ri/. Up. IV, 2, 4).--Hence our view does not involve
any real difficulties.

28. For thus it is in the (individual) Self also, and various (creations
exist in gods[305], &c.).

Nor is there any reason to find fault with the doctrine that there can
be a manifold creation in the one Self, without destroying its
character. For Scripture teaches us that there exists a multiform
creation in the one Self of a dreaming person, 'There are no chariots in
that state, no horses, no roads, but he himself creates chariots,
horses, and roads' (B/ri/. Up. IV, 3, 10). In ordinary life too
multiform creations, elephants, horses, and the like are seen to exist
in gods, &c., and magicians without interfering with the unity of their
being. Thus a multiform creation may exist in Brahman also,