element of
manifoldness. And with this view the parallel instances of clay &c.
agree very well.

This theory, we reply, is untenable because in the instance (quoted in
the Upanishad) the phrase 'as clay they are true' asserts the cause only
to be true while the phrase 'having its origin in speech' declares the
unreality of all effects. And with reference to the matter illustrated
by the instance given (viz. the highest cause, Brahman) we read, 'In
that all this has its Self;' and, again, 'That is true;' whereby it is
asserted that only the one highest cause is true. The following passage
again, 'That is the Self; thou art that, O /S/vetaketu!' teaches that
the embodied soul (the individual soul) also is Brahman. (And we must
note that) the passage distinctly teaches that the fact of the embodied
soul having its Self in Brahman is self-established, not to be
accomplished by endeavour. This doctrine of the individual soul having
its Self in Brahman, if once accepted as the doctrine of the Veda, does
away with the independent existence of the individual soul, just as the
idea of the rope does away with the idea of the snake (for which the
rope had been mistaken). And if the doctrine of the independent
existence of the individual soul has to be set aside, then the opinion
of the entire phenomenal world--which is based on the individual
soul--having an independent existence is likewise to be set aside. But
only for the establishment of the latter an element of manifoldness
would have to be assumed in Brahman, in addition to the element of
unity.--Scriptural passages also (such as, 'When the Self only is all
this, how should he see another?' B/ri/. Up. II, 4, 13) declare that for
him who sees that everything has its Self in Brahman the whole
phenomenal world with its actions, agents, and results of actions is
non-existent. Nor can it be said that this non-existence of the
phenomenal world is declared (by Scripture) to be limited to certain
states; for the passage 'Thou art that' shows that the general fact of
Brahman being the Self of all is not limited by any particular state.
Moreover, Scripture, showing by the instance of the thief (Ch. VI, 16)
that the false-minded is bound while the true-minded is released,
declares thereby that unity is the one true existence while manifoldness
is evolved out of wrong knowledge. For if both were true how could the
man who acquiesces in the reality of this phenomenal world be called
fa