VIVEKACIIUDAMANI III
246. Neither this gross nor this subtle universe (is the Atman) . Being imagined they are not real, — like the snake seen in the rope, and like dreams. — Perfectly eliminating the objective world in this way by means of reasoning, one should next realise the oneness that underlies the Isvara and the Jiva.
247. Hence those two terms (Isvara and Jiva) must be carefully considered through their ^?;2^/z><^ meanings, so that their abso- lute identity may be established. The method of wholesale rejection will not do, nor will the method of retaining in toio do either. One must reason out through the process which combines the two.
[There are liiree kinds of Lakshana or implied nieaTiing^. The J^hati, the Ajahaii and the Bh^ga Lakshana. The first is that in which one of the terms lias lo give up its primary meaning. For example, the plirase inTT^ir ^T^* <ioes not mean that a vill;is;e of cowherils is /// ilie Ganges, but on the G;mges. 'Ihe second kind is that in which the primal y meaning is retained but souiething is sup-
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