"वासुवात्संकर्षणो नाम जीवः" इत्यादौ संङ्कर्षणादीनां विज्ञानादिरूपवासुदेवत्वे सति, तदभिधायिनः प्रामाण्यानिषेधः^। ^^परब्रह्मभूतवासुदेवस्य श्रुतावपि "अजायमानो बहुधा विजायते" ^^^इतीच्छावतारः श्रूयते | जीवादिशब्दास्तत्तच्छरीरकंसंकर्षणादीनां वाचकाः ॥
विप्रतिषेधाच्च ॥ ४२ ॥
तस्मिन्नपेि तन्त्रे--
"व्याप्तिरूपैण संबन्धस्तस्याश्च पुरुषस्य च ।
स ह्यनादिरनन्तश्च परमार्थेन निश्चितः ॥"
Consider the statement- 'From Vasudeva, there originates the individual self, calIed Samkarsana '. Here Samkarsana and others are said to be Vasudeva whose essential characteristic is knowledge, and who is the origin of the world. Then there can be no refutation of the authoritativeness of the doctrine, that set forth this truth. That the Supreme Brahman Vasudeva takes the incarnation on His own wi]], is said in the scriptural text. 'He is unborn ; Yet is born as many' (Tait. Ar. III-13-1). The words, Jiva etc.' denote Samkarsana and others, who are encased in those particular bodies.
42. Vipratisedhaacca
And on account of the refutation.
Even in that system occurs this passage--The connection between her (Prakrti) and the self is in the form of inseparability. The self is known truly to be without beginning
^अप्रतिषेध: A 1, M 1., ^^भूत omittted A l, Pr। ,^^^इति चावतारः M 1,Pr.
