84. Rivers, when joined to the sea from all sides, are not identified with it nor yet do they appear to be separate; but from the difference between salt water and sweet water [Footnote: Most of the MSS. and the Benares Pa.n.dit read __kshî roda__; but the Calcutta ed. and one of the two MSS. in the Library of the Calcutta Sanskrit College read __kshâroda__, which seems preferable. If we read __kshîroda__, the line would require to be rendered, "but from the difference between milk mixed with water and pure water," or perhaps "from the difference between the milk-ocean and the water- ocean."] there must be a real difference between them. 85. Others see not the difference when water is mixed with milk, but the swan at once separates the milk and the water [Footnote: Cf. Šakunt. šl. 155.]; so too when the souls are absorbed in the supreme Brahman, the Lord,--the faithful, who have received the Guru's words, can at once draw a difference between them. 86. Even when milk is mixed with milk and water with water, they do not become absolutely identified, for they still retain their fixed measure as before; so, when the souls through intense contemplation are absorbed in the Supreme Spirit, they do not become identified with Him; thus say the pure-minded saints. 87. There are certain disputants, sunk in a sea of false logic, addicted to an evil way, filled with a hundred imaginations of idle babble, deceived themselves and deceiving the world,--all that they say, "I am Brahman and all this visible universe also is Brahman,"-- is now shown clearly to be an empty desire. 88. If I and all this universe were Brahman, then there would be an identity between thee and me; then thy wealth, sons, and wife would be mine, and mine would be thine, for there would be no distinction between us. 89. And how then could there be injunction or prohibition, since all are one, and there is no distinction of caste? If the doctrine of non-duality be thus held to be established, then what offence has the Buddhist committed? 90. "The Soul is different from the elements, the senses, the internal organ, and primary matter, and also from that which is called the individual,"--thus has it been declared of old by Kapila to his mother in the third book of the Bhâgavata [Footnote: Bhâg. Pûr. iii. 28. 41.] (Purâ.na). 91. Those who study the path pointed out by the teacher, resting upon a foundation of naught, and maintain with an empty understanding that all is void and that all the recognized deities are naught,--how can many words be uttered about them, for language fails in a topic of naught; naught indeed is their wisdom, and their fruit shall be also mostly naught.