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Chapter 9
The effect has its identification with the cause viz., the effect and the cause—both have one entity as gold and ornaments (effect) made of gold are the same. As gold and ornaments—in both there is only gold, similarly God and all beings—in both there is only God. This idea has been mentioned in the Gita by the expressions `Vasudevah sarvam' (7/19) and `sadasaccaham' (9/19) which is the chief principle of the Gita. Vivartavada is not a principle but is a means to be free from the wrong notion of regarding the world as real (existent).
If there is pulsation (movement) in air, then there is air in ether and ether is in air. If there is no pulsation in air, there is neither air in ether nor ether in air viz., there is only ether. In other words, so long as there is assumption of the independent existence of air, there is air in ether and ether in air. But if we
see from the realistic point of view, there is neither air in ether nor ether in air viz., there is only ether. Similarly from the realistic point of view, there are neither beings in God nor God in beings, only God exists viz., all is God (Gita 9/4-5).
In this verse for air (wind) two adjectives `sarvatragah' and `mahan' have been used. By this it should be understood that the soul also from the worldly point of view (because of attachment with Prakrti) is `sarvatragah' as it wanders in eighty-four lac wombs, three worlds and fourteen spheres. The term `mahan' should mean the beings (group of beings) of infinite universes. As wind always stays in the sky viz., wind has its eternal relationship with ether, similarly the beings have their eternal relation (eternal union) with God.
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