supreme and the individual soul,--is it duality, or is it oneness,
or is it again a oneness in duality?

80. In five of the systems I have only heard peremptorily asserted
in many places the difference between the supreme and the individual
souls; what is this that I hear asserted in the Vedanta system?
"Plurality, unity, both,"--this is a threefold marvel! [Footnote:
This is an attack on Ramanuja's system, as opposed to that of
Pur.naprajna or Madhva, cf. Sarva-darsana S. p. 52, l. 20, "What is
the real truth? The real truth is plurality, unity, and both. Thus
unity is admitted in saying that Brahman alone subsists in all forms
as all is its body; both unity and plurality are admitted in saying
that one only Brahman subsists under a plurality of forms, diverse
as soul and non-soul; and plurality is admitted in saying that the
essential natures of soul, non-soul, and the Lord are different and
not to be confounded." This doctrine is opposed by the followers of
Madhva, see __ibid.__, Pur.naprajna-dars. p. 61, l. 11.]

81. He who is the maker of all and the Lord of the world is
independent by reason of his essential independence; the individual
soul is notoriously dependent; how can they say then that these two
are identical?

82. There are various flavours in honey [existing distinct] through
the difference of the trees [from whose flowers it is produced];
how else could it remove the three-fold disorders? [Footnote:
__I.e.__ those affecting the three "humours" of the body, __i.e.
vayu__ 'wind,' __pitta__ 'bile,' and __kapha__ 'phlegm.' Certain
flavours of the honey counteract one disorder and others another.
The Susruta thus describes honey (vol. i. p. 185): "When cooked it