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The Kapilakhyana occuring in the Bhagavata (third chapter) wherein Lord Kapila preaches to His mother Devahuti, also destablishes the Bheda. The Lord Brahman is distinct from Pancabhutas or five great elements, Indriyas or senses, Manas or mind and also from the Prakyti, the primary cause of all these. Though He is the primier-source of very existence and the action of all these, He is totally distinct from them like the fire, though the cause of the origin of flames, sparks, smoke and 692 the like, it is distinct from them. As the terms Indriyas or senses, Manas or mind and the like also stand for conveying their respective presiding deities, not only Jadajada-bheda or distinction among matters and Jadesvara-bheda or distinction between matter and God are hinted at but other types of Bhedas are also suggested.

The sentences quoted here are the explanation of the Sruti passage- Ekamevadvitlyam Brahma. These declare I 693 that Brahman is distinct from both Jiva and Jada. The 694 Sruti- Neti netityatma grhyah states that the Lord is neither Jada or matter nor Jiva or soul. He is distinct from both. This is the import of the sruti- Ekamevadvitiyam. The term Advitiya does not convey the sense of identity as the Advaitins contend, 695 } The Advaitins hold that Brahman is Akhanda or partless, Nirakara or formless, Nirguna or attributeless and Avacya 696 or inexpressible. All these views have been refuted in this Bhagavata verse. The terms 'Bhagavan' and 'Brahman' prove that Brahman is not Akhanda as the Advaitins contend. 697 He is not Nirakara since He has blissful form. He, being Brahman, is not Nirguna as the term Brahman means an embodiment of infinite auspicious attributes. He is not Avacya as He is the primier object of the import of all the srutis. And because of this, Brahman is distinct from This distinction will also continue souls and matter. 699 to exist even in release.