solutely non-different from the fire, because in
that case they could be distinguished neither from the fire nor from
each other; so the individual souls also--which are effects of
Brahman--are neither absolutely different from Brahman, for that would
mean that they are not of the nature of intelligence; nor absolutely
non-different from Brahman, because in that case they could not be
distinguished from each other, and because, if they were identical with
Brahman and therefore omniscient, it would be useless to give them any
instruction. Hence the individual souls are somehow different from
Brahman and somehow non-different.--The technical name of the doctrine
here represented by A/s/marathya is bhedabhedavada.]

[Footnote 244: Bhamati: The individual soul is absolutely different from
the highest Self; it is inquinated by the contact with its different
limiting adjuncts. But it is spoken of, in the Upanishad, as
non-different from the highest Self because after having purified itself
by means of knowledge and meditation it may pass out of the body and
become one with the highest Self. The text of the Upanishad thus
transfers a future state of non-difference to that time when difference
actually exists. Compare the saying of the Pa/nk/aratrikas: 'Up to the
moment of emancipation being reached the soul and the highest Self are
different. But the emancipated soul is no longer different from the
highest Self, since there is no further cause of difference.'--The
technical name of the doctrine advocated by Au/d/ulomi is
satyabhedavada.]

[Footnote 245: Compare the note to the same mantra as quoted above under
I, 1, 11.]

[Footnote 246: And not the relation of absolute identity.]

[Footnote 247: I.e. upon the state of emancipation and its absence.]

[Footnote 248: Upapadita/m/ /k/eti, sarvasyatmamatratvam iti /s/esha/h/.
Upapadanaprakara/m/ su/k/ayati eketi. Sa yathardrendhanagner
ityadinaikaprasavatvam, yatha sarvasam apam ityadina
/k/aikapralayatva/m/ sarvasyoktam. An. Gi.]

[Footnote 249: So according to Go. An. and An. Gi., although their
interpretations seem not to account sufficiently for the ekam of the
text.--Ka/mk/id evaikam iti jivasthanad anyam ity artha/h/. Go.
An.--Jivabhavena pratibimbadharatiriktam ity artha/h/. An. Gi.]

[Footnote 250: While release, as often remarked, is eternal, it being in
fact not different from the eternally unchanging Brahman.]

[Footnote 251: I.e. that the operative cause and th