and the fact that Brahman treasures within itself glorious qualities antagonistic to all evil; for the imperfections adhering to the bodies, which are mere modes of Brahman, do not affect Brahman itself to which the modes belong. Such identity rather proves for Brahman supreme lordly power, and thus adds to its excellences. Nor, again, can it rightly be maintained that of the individual soul also identity with the world can be predicated; for the souls being separate according to the bodies with which they are joined cannot be identical with each other. Even in the state of release, when the individual soul is not in any way limited, it does not possess that identity with the world on which there depends causality with regard to the world's creation, sustentation, and reabsorption; as will be declared in Sûtra IV, 4, 17. Nor, finally, does the Pûrvapakshin improve his case by contending that the individual soul may be the cause of the creation, &c., of the world because it (viz. the soul) is due to karman; for although the fact given as reason is true, all the same the Lord alone is the cause of the Universe.--All this proves that the being to which the text refers as Brahman is none other than the highest Self. This second alternative interpretation of the Sûtra is preferred by most competent persons. The Vrittikâra, e.g. says, 'That Brahman which the clause "All this is Brahman" declares to be the Self of all is the Lord.' 2. And because the qualities meant to be stated are possible (in Brahman).