न कर्माविभागादिति चेन्न, अनादित्वादुपपद्यते
चाप्युपलभ्यते च ॥ ३५ ॥
' सदेव सोम्येदमग्र आसीदेकमेव ' इत्येकत्वावधारणात्तदानीं क्षेत्रज्ञाभावात् कर्म न संभवतीति चेत् ; न । अनादित्वात् क्षेत्रज्ञानां तत्तत्कर्मप्रवाहश्चास्त्येव । उपपद्यते च तदनादित्वेऽप्यविभागश्रुतिः, नामरूपविभागाभावात् ; ' तद्धेदं तर्ह्यव्याकृतमासीत्तन्नामरूपाभ्यां व्याक्रियत' इत्यनयैकार्थ्यत् । उपलभ्यते च श्रुतिषु क्षेत्रज्ञानादित्वम्, ' ज्ञाज्ञौ द्वावजावीशनीशौ ' ' नित्यो नित्यानाम् ' इति ॥
35. Na karmanvibhagaditi cenna, anditvadupapadyate
capyupalabhyate ca
If it be said, there are no deeds, because of the non-
differnce; we say 'not so, on account of beginning-
lessness '; this is reasonable and it is also so observed.
One-ness is apprehended in the scriptural text,'Existence alone, my dear, was in the beginning ; One only' (Chand.VI.2-1). At that time, the individual selves were not extant. Hence the Karmans or deeds do not attach themselves to the individual selves. It is not so ; as the individual selves have not a beginning, the stream of their deeds also have not a beginning. This is reasonable. The individual selves have not a beginning: yet the scriptural text that states the non-difference, only establishes; the non-distinction due to the absence of the name and form. The text is this , Verily at that time this world was undifferentiated. It became differentiated just by name and form' (Brh.I-4-7). The view said above is in harmony with this text. The scriptural texts, that establish the beginningless nature of the
