The Sûtra III, 2, ii does not, as our opponent alleges, refer to a Brahman free from all difference, but to Brahman as possessing attributes--as we shall show in its place. And the Sûtra IV, 2, 3 declares that the things seen in dreams are mere 'Mâyâ' because they differ in character from the things perceived in the waking state; from which it follows that the latter things are real. [FOOTNOTE 82:1. Which passage appears to refer to a nirguna brahman, whence it might be inferred that the connected initial passage--'Satyam jñanam,' &c.--has a similar purport.] Nor do Smriti and Purâna teach such a doctrine. Nor is it true that also according to Smriti and Purânas only non- differenced consciousness is real and everything else unreal.--'He who knows me as unborn and without a beginning, the supreme Lord of the worlds' (Bha. Gî. X, 3); 'All beings abide in me, I abide not in them. Nay, the beings abide not in me--behold my lordly power. My Self bringing forth the beings supports them but does not abide in them' (Bha. Gî. IX, 4, 5); 'I am the origin and the dissolution of the entire world; higher than I there is nothing else: on me all this is strung as pearls on a thread' (Bha. Gî. VII, 6, 7); 'Pervading this entire Universe by a portion (of mine) I abide' (Bha. Gî. X, 42); 'But another, the highest Person, is called the highest Self who, pervading the three worlds supports them, the eternal Lord. Because I transcend the Perishable and am higher than the Imperishable even, I am among the people and in the Veda celebrated as the supreme Person' (Bha. Gî. XV, 17, 18).