Brahman free from all difference, but to Brahman as possessing
attributes--as we shall show in its place. And the Sutra IV, 2, 3
declares that the things seen in dreams are mere 'Maya' because they
differ in character from the things perceived in the waking state; from
which it follows that the latter things are real.

[FOOTNOTE 82:1. Which passage appears to refer to a nirguna brahman,
whence it might be inferred that the connected initial passage--'Satyam
jnanam,' &c.--has a similar purport.]




Nor do Smriti and Purana teach such a doctrine.

Nor is it true that also according to Smriti and Puranas only non-
differenced consciousness is real and everything else unreal.--'He who
knows me as unborn and without a beginning, the supreme Lord of the
worlds' (Bha. Gi. X, 3); 'All beings abide in me, I abide not in them.
Nay, the beings abide not in me--behold my lordly power. My Self
bringing forth the beings supports them but does not abide in them' (Bha.
Gi. IX, 4, 5); 'I am the origin and the dissolution of the entire world;
higher than I there is nothing else: on me all this is strung as pearls
on a thread' (Bha. Gi. VII, 6, 7); 'Pervading this entire Universe by a
portion (of mine) I abide' (Bha. Gi. X, 42); 'But another, the highest
Person, is called the highest Self who, pervading the three worlds
supports them, the eternal Lord. Because I transcend the Perishable and
am higher than the Imperishable even, I am among the people and in the
Veda celebrated as the supreme Person' (Bha. Gi. XV, 17, 18).