__I.e.__ it would be always __videre videntem__], but in no way
Oneness.

57. It must not be said that by continued meditation with intent
thought a man becomes Brahman; there will only enter into him a
little merit; as we see indeed in the case of worms, bees, and the
like [Footnote: Cf. Hitopadesa, Introd. sl. 45.];

58. By devotedly worshipping Brahmans without ceasing, a Sudra will
never become a Brahman; there may enter into him a little merit, but
one of the Sudra caste will never become a Brahman.

59. The venerable author of the Aphorisms himself established a
duality when he spoke of the application of the terms "object" and
"agent" [Footnote: In Vedanta S. i. 2. 4, it is shown that certain
passages in the Upanishads refer to Brahman and not the embodied
soul, "because of the application therein of the terms object
and agent;" as __e.g.__ in the passage of the Chhandogya Upan. iii.
14, "I shall attain it when I have departed from hence." These
words imply an agent who attains and also an object which is
attained, __i.e.__ Brahman. Sa"nkara in his comment on i. 2. 11
illustrates this by the passage in the Katha Upanishad iii. 1, "The
two, drinking the due reward from their works, in this world
entered the cave, in the highest place of the supreme soul" (sc.
the heart)]; and thus has it been explained by the author of the
commentary by quoting passages of the Veda which imply duality, as
that which says "the two entered the cave."

60. The soul is also shown to be different [from Brahman] by the
evidence of Sm.riti [Footnote: Cf. Vedanta Sutras i. 2. 6, where