belongs to fire [FOOTNOTE 94:1].' In that case the objection would rather be made in the following form: 'How can Brahman, which is without qualities, be the agent in the creation, preservation, and so on, of the world?' and the answer would be, 'Creation by Brahman is not something real, but something erroneously imagined.'--The purport of the objection as it stands in the text is as follows: 'We observe that action creative and otherwise belongs to beings endowed with qualities such as goodness, and so on, not perfect, and subject to the influence of karman; how then can agency creative, and so on, be attributed to Brahman which is devoid of qualities, perfect, not under the influence of karman, and incapable of any connexion with action?' And the reply is, 'There is nothing unreasonable in holding that Brahman as being of the nature described above, and different in kind from all things perceived, should possess manifold powers; just as fire, which is different in kind from water and all other material substances, possesses the quality of heat and other qualities.' The slokas also, which begin with the words 'Thou alone art real' (Vi. Pu. I, 4, 38 ff.), do not assert that the whole world is unreal, but only that, as Brahman is the Self of the world, the latter viewed apart from Brahman is not real. This the text proceeds to confirm, 'thy greatness it is by which all movable and immovable things are pervaded.' This means--because all things movable and immovable are pervaded by thee, therefore all this world has thee for its Self, and hence 'there is none other than thee' and thus thou being the Self of all art alone real. Such being the doctrine intended to be set forth, the text rightly says, 'this all-pervasiveness of thine is thy greatness'; otherwise it would have to say, 'it is thy error.' Were this latter view intended, words such as 'Lord of the world,' 'thou,' &c., could not, moreover, be taken in their direct sense, and there would arise a contradiction with the subject-matter of the entire chapter, viz. the praise of the Holy one who in the form of a mighty boar had uplifted in play the entire earth.--Because this entire world is thy form in so far as it is pervaded as its Self by thee whose true nature is knowledge; therefore those who do not possess that devotion which enables men to view thee as the Self of all, erroneously view this world as consisting only of gods, men, and other beings; this is the purport of the next sloka, 'this which is seen.'--And it is an error not only to view the world which has its real Self in thee as consisting of gods, men, and so on, but also to consider the Selfs whose true nature is knowledge as being of the nature of material beings such as gods, men, and the like; this is the meaning of the next sloka, 'this world whose true nature is knowledge.'--Those wise men, on the other hand, who have an insight into the essentially intelligent Self, and whose minds are cleared by