अथवा---दर्शनाच्चेतेि ; 'अश्व इव रोमाणि विधूय पापम् इत्यादौ
विवक्षितधर्मसाम्यान्वयो1 हि दार्ष्टान्तिका दृश्यते । अश्वो हि रोमाणि
सहजामेि 2स्वावयवभूतानि मूर्तद्रव्याणि 3स्वशरीरं कम्पयन् कानि-
चिन्मुञ्चति । आत्मा तु स्वेन कदाचिदनुष्ठेितानि क्षणध्वंसेितया विनष्टानि
कर्माणि भगवदर्प्रीतेिकराणीति भगवता 4स्वाप्रीतिकृतदु:खानि दातुं प्रव्रृते.
नोपासनप्रीतिकृतानुग्रहान्निवंतिंतानीति तत्संपर्काभावमनुसंदधातीति ॥
'अथात आदेशो नेति नेति' इति सकलविशेषप्रतिषेधात् नोभयलिङ्गमित्यत5 आह--
Or the word 'Darsanat' may be interpreted in different way as recorded in the scriptural text. 'Like the horse that gives up its hair by shaking the body, he gives up the sins (Papa)' (Chand. VIII, 13). The horse by shaking the body gives up some of the solid substances i.e. hairs that are natural to it and constitute part of its body. But the self once did evil works which though perished in a moment, created displeasure to the Lord. The Lord began to give him pains that were effected by His displeasure. But these pains could be got rid of through His grace produced by affection caused by the meditation. Hence non-attachment of evils is what is thought of here.
Here the following objection arises-The Brahman does not possess the two-fold characteristics; because His having attributes has been denied in the scriptural text, ' Then this is the injunction, namely, not that, not that' (Brh. II. 3-6).
The reply is this-
1 साम्यं A 1. 2 स्बभाव A 1 3 स्व omited A 1 4स्वाप्रतिकर् M3 5 इत्यत्राह् M1
