devotion--the means of apprehending the Holy one as the universal Self--, they view this entire world with all its manifold bodies--the effects of primeval matter--as thy body--a body the Self of which is constituted by knowledge abiding apart from its world-body; this is the meaning of the following sloka: 'But those who possess knowledge,' &c.--If the different slokas were not interpreted in this way, they would be mere unmeaning reiterations; their constitutive words could not be taken in their primary sense; and we should come into conflict with the sense of the passages, the subject-matter of the chapter, and the purport of the entire sâstra. The passage, further, 'Of that Self although it exists in one's own and in other bodies, the knowledge is of one kind' (Vi. Pu. II, 14, 31 ff.), refers to that view of duality according to which the different Selfs--although equal in so far as they are all of the essence of knowledge--are constituted into separate beings, gods, men, &c., by their connexion with different portions of matter all of which are modifications of primary matter, and declares that view to be false. But this does not imply a denial of the duality which holds good between matter on the one hand and Self on the other: what the passage means is that the Self which dwells in the different material bodies of gods, men, and so on, is of one and the same kind. So the Holy one himself has said, 'In the dog and the low man eating dog's flesh the wise see the same'; 'Brahman, without any imperfection, is the same' (Bha. Gî. V, 18, 19). And, moreover, the clause 'Of the Self although existing in one's own and in other bodies' directly declares that a thing different from the body is distributed among one's own and other bodies.