"Stigmatisation, imposition of names, worship; the last is of ten kinds."
Difference (or duality between the Supreme Being and the universe) may also be inferred from cognisability and other marks. So also difference (or duality) may be understood from revelation, from texts setting out duality in emancipation and beatitude, such as: "All rejoice over truth attained; truthful, and celebrating the gift of the divine Indra, they recount his glory;" "Sarva, among those that know the truth, O Bráhman, is in the universe, true spirit; true is individual spirit; truth is duality, truth is duality, in me is illusion, in me illusion, in me illusion."
Again:—
"After attaining this knowledge, becoming like unto me,
"In creation they are not born again, in retractation they perish not" (Bhagavad-gítá, xiv. 2).
According also to such aphorisms as, "Excepting cosmical operation because of occasion, and because of non-proximity."
Nor should suggestion be made that individual spirit is God in virtue of the text, He that knows the absolute becomes the absolute; for this text is hyperbolically eulogistic, like the text, Worshipping a Bráhman devoutly a Śúdra becomes a Bráhman, i.e., becomes exalted.
If any one urge that according to the text:—
"If the universe existed it would doubtless come to an end,"
this duality is merely illusory, and in reality a unity, and that duality is learnt to be illusorily imagined; it may be replied: What you say is true, but you do not understand its meaning; for the real meaning is, If this world had been produced, it would, without doubt, come to an end; therefore this universe is from everlasting, a fivefold dual universe; and it is not non-existent, because it is mere illusion. Illusion is defined to be the will of the Lord, in virtue of the testimony of many such passages as:—