Page:The Vedanta-sutras, with the Sri-bhashya of Ramanujacharya.djvu/38

the very commencement passages are quoted from the Bhagavadglta and the Vishnu- Purana to show that the Highest Brahman is full of all auspicious qualities and free from all evil, and that the world which is the manifestation of His glory is as real as He is Himself real (pp. 124-129.). Then the passages relied upon by the Adwai- tins to prove their peculiar monistic position are all interpreted in full accordance with their respective contexts and in obedience to all the accepted rules of interpretation, . and it is concluded that in all the sastraic works there is no establishment of that thing which is devoid of attributes, no establishment of illusoriness in regard to the totality of perceivable objects, and no negation of the natural differences between the individual soul and non-intelligent matter and the Lord (pp. 129-156.). Incidentally it is pointed out how necessary it is to amplify and support the meanings of Vedic and Veddntic passages by means of the Itihdsas and the Pnrdnas, and how among these latter the Vishnu-Purdna is highly authoritative (pp. 134-135.). The statement found in the Vishnu-Purdna (II. 14. 31.), to the effect that ' dualists see things wrongly,' is shewn to negative only that ' dualism ' which postulates a difference in kind between one individual soul and another, but not that other ' dualism ' which believes in the natural distinction between the ultimate entities known as God, soul, and matter (pp. 142-144.). In accordance with this view a few more Purdnic passages are explained ; and the conclusion is arrived at that, in the same way in which there is no essential identity between the body and the individual self, there is also no essential identity between one individual self and another, and that similarly there is no essential identity between the individual selves and the Supreme Self. That there is no substantial unity between