अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॥ ८ ॥
जगतो ब्रह्मणा1 वस्त्वैक्येन तस्मिन्नपीत्यादौ जगत इव ब्रह्मणोऽपि विकारित्वाद्यनिष्टप्रसङ्गात् वेदान्तवाक्यं सर्वमसमञ्जसं स्यात् ॥
न तु, दृष्टान्तभावात् ॥ ९ ॥
नैतत् , 'यस्यात्मा शरीरम्' 'यस्याव्यक्तं शरीरम्' ईत्यादि- श्रुतिसिद्धचिदचिद्वस्तुशरीरकस्य ब्रह्म्णः कार्यकारणभावेनावस्थाने गुणदोष- व्यवस्थितौ दृष्टान्तसद्भावात् । यथा जीवस्य सशरीरस्य मनुष्याद्यात्मनो
8. Apitau tadvatprasangadasamananjasam
On account of similar consequences in absorption, the Vedanta texts would be inappropriate.
As the Brahman and the world constitute one substance, it happens, that the Bramhan, like the world, must undergo modification during the absorption of the world in Him. Therefore all the Vedantic texts become inappropriate.
9. Na tu, drstantabhavat
Not so; as there are parallel instances.
It is not so. That the Brahman has, as his body, all the sentient and non-sentient beings has been proved in the scriptural texts, ' To whom the self is the body , (Brh. V.7-22 Madhya) 'To whom the Avyakta (the unevolved matter) is he body (Sub. 7). There are instances to show that good and bad qualities exclusively belong to Him and His body, while He remains in the state of both the cause and the effect. The illustrative example is this :-'The man,in whose body
1 ब्रह्मणा कारणेन M 3.
