assume all distinctions to pass (at the time
of reabsorption) into the state of non-distinction there would be no
special reason for the origin of a new world affected with distinctions,
we likewise refer to the 'existence of parallel instances.' For the case
is parallel to that of deep sleep and trance. In those states also the
soul enters into an essential condition of non-distinction;
nevertheless, wrong knowledge being not yet finally overcome, the old
state of distinction re-establishes itself as soon as the soul awakes
from its sleep or trance. Compare the scriptural passage, 'All these
creatures when they have become merged in the True, know not that they
are merged in the True. Whatever these creatures are here, whether a
lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a
mosquito, that they become again' (Ch. Up. VI, 9, 2; 3) For just as
during the subsistence of the world the phenomenon of multifarious
distinct existence, based on wrong knowledge, proceeds unimpeded like
the vision of a dream, although there is only one highest Self devoid of
all distinction; so, we conclude, there remains, even after
reabsorption, the power of distinction (potential distinction) founded
on wrong knowledge.--Herewith the objection that--according to our
doctrine--even the finally released souls would be born again is already
disposed of. They will not be born again because in their case wrong
knowledge has been entirely discarded by perfect knowledge.--The last
alternative finally (which the purvapakshin had represented as open to
the Vedantin), viz. that even at the time of reabsorption the world
should remain distinct from Brahman, precludes itself because it is not
admitted by the Vedantins themselves.--Hence the system founded on the
Upanishads is in every way unobjectionable.

10. And because the objections (raised by the Sa@nkhya against the
Vedanta doctrine) apply to his view also.

The doctrine of our opponent is liable to the very same objections which
he urges against us, viz. in the following manner.--The objection that
this world cannot have sprung from Brahman on account of its difference
of character applies no less to the doctrine of the pradhana being the
cause of the world; for that doctrine also assumes that from a pradhana
devoid of sound and other qualities a world is produced which possesses
those very qualities. The beginning of an effect different in character
being thus admitted, the S