g uniformity of view (I, 10),
that all Vedanta-texts whatever maintain an intelligent cause. The
question might therefore be asked, 'What reason is there for the
subsequent part of the Vedanta-sutras?' (as the chief point is settled
already.)

To this question we reply as follows: Brahman is apprehended under two
forms; in the first place as qualified by limiting conditions owing to
the multiformity of the evolutions of name and form (i.e. the
multiformity of the created world); in the second place as being the
opposite of this, i.e. free from all limiting conditions whatever.
Compare the following passages: B/ri/. Up. IV, 5, 15, 'For where there
is duality as it were, then one sees the other; but when the Self only
is all this, how should he see another?' Ch. Up. VII, 24, 1, 'Where one
sees nothing else, hears nothing else, understands nothing else, that is
the greatest. Where one sees something else, hears something else,
understands something else, that is the little. The greatest is
immortal; the little is mortal;' Taitt. Up. III, 12, 7, 'The wise one,
who having produced all forms and made all names, sits calling (the
things by their names[100]);' /S/v. Up. VI, 19, 'Who is without parts,
without actions, tranquil, without faults, without taint, the highest
bridge of immortality, like a fire that has consumed its fuel;' B/ri/.
Up. II, 3, 6, 'Not so, not so;' B/ri/. Up. III, 8, 8, 'It is neither
coarse nor fine, neither short nor long;' and 'defective is one place,
perfect the other.' All these passages, with many others, declare
Brahman to possess a double nature, according as it is the object either
of Knowledge or of Nescience. As long as it is the object of Nescience,
there are applied to it the categories of devotee, object of devotion,
and the like[101]. The different modes of devotion lead to different
results, some to exaltation, some to gradual emancipation, some to
success in works; those modes are distinct on account of the distinction
of the different qualities and limiting conditions[102]. And although
the one highest Self only, i.e. the Lord distinguished by those
different qualities constitutes the object of devotion, still the fruits
(of devotion) are distinct, according as the devotion refers to
different qualities. Thus Scripture says, 'According as man worships
him, that he becomes;' and, 'According to what his thought is in this
world, so will he be when he has departed this life' (Ch. Up. III, 14