'In the beginning, my dear, there was that only which is, one only without a second' (Ch. Up. VI, 2, 1); 'The higher knowledge is that by which the Indestructible is apprehended' (Mu. Up. I, 1, 5); 'That which cannot be seen nor seized, which has no eyes nor ears, no hands nor feet, the permanent, the all-pervading, the most subtle, the imperishable which the wise regard as the source of all beings' (Mu. Up. I, 1, 6); 'The True, knowledge, the Infinite is Brahman' (Taitt. Up. II, 1); 'He who is without parts, without actions, tranquil, without fault, without taint' (Svet. Up. VI, 19); 'By whom it is not thought, by him it is thought; he by whom it is thought knows it not. It is not known by those who know it, known by those who do not know it' (Ke. Up. II, 3); 'Thou mayest not see the seer of sight; thou mayest not think the thinker of thought' (Bri. Up. III, 4, 2); 'Bliss is Brahman' (Taitt. Up. III, 6, 1); 'All this is that Self' (Bri. Up. IV, 5, 7); 'There is here no diversity whatever' (Bri. Up. IV, 4, 19); 'From death to death goes he who sees any difference here' (Ka. Up. II, 4, 10); 'For where there is duality as it were, there one sees the other'; 'but where the Self has become all of him, by what means, and whom, should he see? by what means, and whom, should he know?' (Bri. Up. IV, 5, 15); 'the effect is a name merely which has its origin in speech; the truth is that (the thing made of clay) is clay merely' (Ch. Up. VI, 1, 4); 'for if he makes but the smallest distinction in it there is fear for him' (Taitt. Up. II, 7);-- the two following Vedânta-sûtras: III, 2, 11; III, 2, 3--the following passages from the Vishnu-purâna: 'In which all difference vanishes, which is pure Being, which is not the object of words, which is known by the Self only--that knowledge is called Brahman' (VI, 7, 53); 'Him whose essential nature is knowledge, who is stainless in reality'; 'Him who, owing to erroneous view, abides in the form of things' (I, 2, 6); 'the Reality thou art alone, there is no other, O Lord of the world!-- whatever matter is seen belongs to thee whose being is knowledge; but owing to their erroneous opinion the non-devout look on it as the form of the world. This whole world has knowledge for its essential nature, but the Unwise viewing it as being of the nature of material things are driven round on the ocean of delusion. Those however who possess true knowledge and pure minds see this whole world as having knowledge for its Self, as thy form, O highest Lord!' (Vi. Pu. I, 4, 38 ff.).--'Of that Self, although it exists in one's own and in other bodies, the knowledge is of one kind, and that is Reality; those who maintain duality hold a false view' (II, 14, 31); 'If there is some other one, different from me, then it can be said, "I am this and that one is another"' (II, 13, 86); 'As owing to the difference of the holes of the flute the air equally passing through them all is called by the names of