witness of the creation, subsistence, and reabsorption of the world) is not touched by the mutually exclusive three states.  For that the highest Self appears in those three states, is a mere illusion, not more substantial than the snake for which the rope is mistaken in the twilight.  With reference to this point teachers knowing the true tradition of the Vedanta have made the following declaration, ’When the individual soul which is held in the bonds of slumber by the beginningless Maya awakes, then it knows the eternal, sleepless, dreamless non-duality’ (Gau/d/ap.  Kar.  I, 16).

So far we have shown that—­on our doctrine—­there is no danger of the cause being affected at the time of reabsorption by the qualities of the effect, such as grossness and the like.—­With regard to the second objection, viz. that if we assume all distinctions to pass (at the time of reabsorption) into the state of non-distinction there would be no special reason for the origin of a new world affected with distinctions, we likewise refer to the ‘existence of parallel instances.’  For the case is parallel to that of deep sleep and trance.  In those states also the soul enters into an essential condition of non-distinction; nevertheless, wrong knowledge being not yet finally overcome, the old state of distinction re-establishes itself as soon as the soul awakes from its sleep or trance.  Compare the scriptural passage, ’All these creatures when they have become merged in the True, know not that they are merged in the True.  Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a mosquito, that they become again’ (Ch.  Up.  VI, 9, 2; 3) For just as during the subsistence of the world the phenomenon of multifarious distinct existence, based on wrong knowledge, proceeds unimpeded like the vision of a dream, although there is only one highest Self devoid of all distinction; so, we conclude, there remains, even after reabsorption, the power of distinction (potential distinction) founded on wrong knowledge.—­Herewith the objection that—­according to our doctrine—­even the finally released souls would be born again is already disposed of.  They will not be born again because in their case wrong knowledge has been entirely discarded by perfect knowledge.—­The last alternative finally (which the purvapakshin had represented as open to the Vedantin), viz. that even at the time of reabsorption the world should remain distinct from Brahman, precludes itself because it is not admitted by the Vedantins themselves.—­Hence the system founded on the Upanishads is in every way unobjectionable.

10.  And because the objections (raised by the Sa@nkhya against the Vedanta doctrine) apply to his view also.