founded on false knowledge.' The Self has knowledge for its essential
nature; when Nescience called work--which is the cause of the manifold
distinctions of gods, men, &c.--has been completely destroyed through
meditation on the highest Brahman, who then will bring about the
distinction of gods, & c., from the highest Self--a distinction which in
the absence of a cause cannot truly exist.--That Nescience is called
karman (work) is stated in the same chapter of the Purana (st.
61--avidya karmasamjna).

The passage in the Bhagavad Gita, 'Know me to be the kshetrajna' (XIII,
2), teaches the oneness of all in so far as the highest Self is the
inward ruler of all; taken in any other sense it would be in conflict
with other texts, such as 'All creatures are the Perishable, the
unchanging soul is the Imperishable; but another is the highest Person'
(Bha. Gi. XV, 16). In other places the Divine one declares that as
inward Ruler he is the Self of all: 'The Lord dwells in the heart of all
creatures' (XVIII, 61), and 'I dwell within the heart of all' (XV, 15).
and 'I am the Self which has its abode within all creatures' (X, 20).
The term 'creature' in these passages denotes the entire aggregate of
body, &c., up to the Self.--Because he is the Self of all, the text
expressly denies that among all the things constituting his body there
is any one separate from him,'There is not anything which is without me'
(X, 39). The place where this text occurs is the winding up of a
glorification of the Divine one, and the text has to be understood
accordingly. The passage immediately following is 'Whatever being there
is, powerful, beautiful, or glorious, even that know thou to have sprung
from a portion of my glory; pervading this entire Universe by a portion
of mine I do abide' (X, 41; 42).

All this clearly proves that the authoritative books do _not_ teach the