9. The poets call a lad fire (from his hot temper), the face the orb
of a full moon, the eye a blue lotus, the bosom mount Meru, and the
hand a young shoot; by a confusion of the superimposed appearance we
may thus have the idea of identity where there is still a real
difference; and so too must we deal with those words of Sruti "I am
Brahman." [Footnote: This is another suggested method of interpreting
the words "I am Brahman." It may be only a common case of "qualified
superimponent indication," as "the man of the Panjab is an ox" (cf.
Kavya Prakasa, ii. 10-12). Cf. the definition of upachara in the
Sahitya Darpa.na: __upacharo hi namatyanta.m visakalitayoh
sad.risyatisayamahimna bhedapratitisthaganamatram__].

10. As there are many waves in the sea, so are we many individual
souls in Brahman; the wave can never become the sea; how then wilt
thou, the individual soul, become Brahman?

11. In the depths of all Sastras the two things are both recognized,
knowledge and ignorance; so too virtue and vice; and thus also
science, and next to it closely clinging behind, but other than it,
appears false science; thus everywhere there are opposite pairs, and
similar is the notorious pair, Brahman and the soul. How can these
two have oneness? Let the good answer with an upright mind.

12. Thou, O Soul, art the reflection of the Supreme Being, who
possesses the power of illusion and is the substratum of all, while
He, the adorable, shines forth as Himself the original; the one moon
in the sky is seen manifold in water and the like; therefore there
is a difference between thee and Brahman as between the reflection
and its original.