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51. And it is thus also in the case of purposes and so on
51. And it is thus also in the case of purposes and so on
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51. And it is thus also in the case of purposes and so on

51. And it is thus also in the case of purposes and so on.

For the same reason there can be no definite restriction in the case of purposes and so on which are the causes of the,different adrishtas. (For they also cannot introduce plurality into Brahman that is fundamentally one.)

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