प्रकाशादिवच्चावैशेष्यं प्रकाशश्च कर्मणि, अभ्यासात् ॥ २५ ॥
prakāśādivaccāvaiśeṣyaṃ prakāśaśca karmaṇi, abhyāsāt || 25 ||
prakāśādivat—Like light etc.; ca—and; avaiśeṣyaṃ—(there is) no difference; prakāśaḥ—Brahman; ca—also; karmaṇi—in work; abhyāsāt—on account of repeated mention (in the Sruti).
25. And as in the case of light etc. there is no difference, (so) also between Brahman (and its manifestation) in activity; on account of the repeated instruction (of the Sruti to that effect).
The nature of the Jiva and Brahman has been described. Now their identity is being explained.
If according to the last Sutra Brahman is the object of meditation and the Jiva is the meditator, it means that there is duality, and not the unity of Brahman. This Sutra explains it. Even as between the sun and its reflection in water etc. there is in reality no difference, the image being unreal, so also the one Brahman manifests as many in the limiting adjuncts of activity like meditation etc. Through ignorance the meditating self thinks it is different from Brahman; but in reality it is identical with Brahman. That it is so is known from repeated instruction of the Sruti in texts like, “That thou art”, “I am Brahman”, which deny difference.