Vishnu.Sahasranama.with.the.Bhasya.of.Sankaracharya_text

14 VISHNU SAHASRANAMA
are other Upanishads acknowledging Atman (as Paramatman)
; again the Vedantic axioms make us comprehend
Atman as the Is'vara (Paramatman). (Br. Up., 5-7) :
"This is thyself, the indweller, the immortal." (Kena.
Up., 1-6) : " That which does not think by mind, and by
which, they say, mind is enabled to think, that alone
know as Brahman, not that which people here adore."
(Chcha. Up., 6-8-7) "It is the Truth. It is the Self, and
thou art It."
This is like worshipping the image, on the score that
it represents Vishnu.
That is unreasonable being unimportant and opposed
to authorities on the point. For, where a symbol is
meant, mention is made of it only once. (Chcha. Up., 3-18
and 19) "Mind is Brahman, and the Sun is Brahman."
But here it is said " Thou art myself and I, indeed, am
Thyself," so, because there is an inconsistency with the
Vedic sayings on symbol, the absence of difference is estab-
lished. Again we find (in different places) the idea of
difference is refuted. (Br. Up., 3-4-10) says : "Now if a
man worship another deity, thinking the deity is one and
he another, he does not know. He is like a beast." (Kath.
Up., 4-10 and 14 says) : " He who sees any difference here
(between Brahman and the world) goes from death to
death/' " As the water rained down on elevated ground,
runs down scattered off in the valleys, even so runs after
difference a person who beholds attributes different from
the Soul." (Br. Up., 3-4-2) says : " Verily fear arises from
a second only." (Tai. Up., 2-7) says : " If he makes but
the smallest distinction in it, there is fear for him. But
that fear exists only for one who thinks himself wise."
(Br. Up., 4-4-6) says : " Whosoever looks for anything
elsewhere than in the Self, is abandoned by everything."
These and many other passages in the S'ruti refute the
idea of difference. Again the S'ruti (Br. Up., 4-4 and 5-5)
says : " All this is Self only ; when Self is known,