It has been shown in the preceding adhikarana that the entire non-
sentient universe is the outward form of Brahman. For the purpose of
proving Brahman's freedom from all imperfection, an enquiry is now begun
into the particular mode in which the world may be conceived to
constitute the form of Brahman. Is the relation of the two like that of
the snake and its coils; or like that of light and the luminous body,
both of which fall under the same genus; or like that of the individual
soul and Brahman, the soul being a distinguishing attribute and for that
reason a part (amsa) of Brahman?--On the assumption of this last
alternative, which is about to be established here, it has been already
shown under two preceding Sûtras (I, 4, 23; II, 1, 14), that from
Brahman, as distinguished by sentient and non-sentient beings in their
subtle form, there originates Brahman as distinguished by all those
beings in their gross form.
Which then of the alternatives stated above is the true one?--The
material world is related to Brahman as the coils to the snake, 'on
account of twofold designation.' For some texts declare the identity of
the two: 'Brahman only is all this'; 'The Self only is all this.' Other
texts again refer to the difference of the two: 'Having entered into
these three deities with this jîva-self, let me differentiate names and
forms.' We therefore consider all non-sentient things to be special
forms or arrangements of Brahman, as the coils are of a coiled-up snake
or a coiled-up rope.