6 SAT-DARSHANA BHASHYA

really present in and signified by the various modes of
its own existence, by the numberless selves and the
countless worlds ; these are the signifying factors and
their Lord is the One signified in all of them. So then,
it is as a relation of substance to form that we are to
understand the relation of God to world and soul, the
world with all that is included in it and the soul with
all its limitations and development. These modes of
Brahman are formed and constituted in Brahman itself
and are variously termed in philosophic parlance, accord-
ing to the type and temperament of the enquiring mind
or the view-point of the vision that gave birth to the
religio-philosophic system. Thus they are called modes
prakaraSy particulars Viseshas, parts or aspects kalas,
qualities or attributes gunas ; all these refer to the formu-
lated existence presented to the intuitive philosophic mind
as an intellectual translation of supra-intellectual truth.

Like a particular form of substance, say the pot-shape
assumed by clay, this world in which we live and move
and have our being is really a mode of Brahman, an aspect
of it expressive of its omnipotence, a quality of the
Unqualified, a form of the supreme Substance which in
itself is formless and beyond forms. And for this reasony
this world of name and form as we understand it is the
qualitative and formal truth, a partial truth, of Brahman
the one Reality. But like the clay of the pot it is the
Divine Existence, nameless and formless in itself, that is
the material, the root-substance, of which all this (idam
sarvam) is a form, and hence that is the substantial and
primal truth of ( all this \ Thus there is no real opposi-
tion between these two aspects, the substantial and the
formal, of the same truth. It is evident then that it is