80. In five of the systems I have only heard peremptorily asserted in many places the difference between the supreme and the individual souls; what is this that I hear asserted in the Vedânta system? "Plurality, unity, both,"--this is a threefold marvel! [Footnote: This is an attack on Râmânuja's system, as opposed to that of Pûr.naprajña or Madhva, cf. Sarva-daršana S. p. 52, l. 20, "What is the real truth? The real truth is plurality, unity, and both. Thus unity is admitted in saying that Brahman alone subsists in all forms as all is its body; both unity and plurality are admitted in saying that one only Brahman subsists under a plurality of forms, diverse as soul and non-soul; and plurality is admitted in saying that the essential natures of soul, non-soul, and the Lord are different and not to be confounded." This doctrine is opposed by the followers of Madhva, see __ibid.__, Pûr.naprajña-darš. p. 61, l. 11.] 81. He who is the maker of all and the Lord of the world is independent by reason of his essential independence; the individual soul is notoriously dependent; how can they say then that these two are identical? 82. There are various flavours in honey [existing distinct] through the difference of the trees [from whose flowers it is produced]; how else could it remove the three-fold disorders? [Footnote: __I.e.__ those affecting the three "humours" of the body, __i.e. vâyu__ 'wind,' __pitta__ 'bile,' and __kapha__ 'phlegm.' Certain flavours of the honey counteract one disorder and others another. The Sušruta thus describes honey (vol. i. p. 185): "When cooked it removes the three-fold disorders, but when raw or sour it causes them; when used in various applications it cures many disorders; and since it is composed of many different things it is an excellent medium for mixing. But as it consists of the juices of flowers which are mutually contrary in the action, potency, and qualities of their various ingredients, and it may happen that poisonous insects may be included, it is only good as a remedy for cold diseases."] So the individual souls at the world's dissolution are absorbed in the Lord; but they do not become identified with Him, for they are again separated at the next creation. 83. There is a difference between rivers and the sea, with their respective sweet and salt water; so too God and the soul are different and possessed of distinct attributes [Footnote: In allusion to Mu.n.d. Upan. iii. 2. 8.].