"If he be propitiated, what may not here be won? Enough of all wealth and enjoyments. These are scanty enough. On climbing the tree of the supreme essence, without doubt a man attains to the fruit of emancipation." And it is declared that the grace of Vishṇu is won only through the knowledge of his excellence, not through the knowledge of non-duality. Nor is there in this doctrine any confliction with texts declaratory of the identity (of personal and impersonal spirit) such as, That art thou (for this pretended identity) is mere babbling from ignorance of the real purport. "The word That, when undetermined, designates the eternally unknown, "The word Thou designates a knowable entity; how can these be one?" And this text (That art thou) indicates similarity (not identity) like the text, The sun is the sacrificial post. Thus the grand revelation:-- "The ultimate unity of the individual soul is either similarity of cognition, "Or entrance into the same place, or in relation to the place of the individual; "Not essential unity, for even when it is emancipated it is different, "The difference being independence and completeness (in the Supreme Spirit), and smallness and dependence (in the individual spirit)." Or to propose another explanation of the text, _Átmá tat tvam asi_, That art thou, it may be divided, _átmá tat tvam asi_. He alone is soul as possessing independence and other attributes, and thou art not-that (_atat_) as wanting those attributes; and thus the doctrine of unity is utterly expelled. Thus it has been said:-- "Or the division may be _Atat tvam_, and thus unity will be well got rid of." According, therefore, to the Tattva-váda-rahasya, the words in the nine examples (in the Chhándogya Upanishad), He like a bird tied with a string, &c., teach unity with the view of giving an example of non-duality. Accordingly the Mahopanishad:-- "Like a bird and the string; like the juices of various trees; "Like rivers and the sea; like fresh and salt water; "Like a robber and the robbed; like a man and his energy; "So are soul and the Lord diverse, for ever different. "Nevertheless from subtilty (or imperceptibility) of form, the supreme Hari "Is not seen by the dim-sighted to be other than the individual spirit, though he is its actuator; "On knowing their diversity a man is emancipated: otherwise he is bound." And again-- "Brahmá, Śiva, and the greatest of the gods decay with the decay of their bodies; "Greater than these is Hari, undecaying, because his body is for the sustentation of Lakshmí. "By reason of all his attributes, independence, power, knowledge, pleasure, and the rest, "All they, all the deities, are in unlimited obedience to him." And again:-- "Knowing Vishṇu, full of all excellences, the soul, exempted from transmigration,