पृष्ठम्:वेदान्तसारः.djvu/३०८

पुटमेतत् सुपुष्टितम्
२७०
[अधि
'वेदान्तसारः'

प्रकृतैतावत्त्वं हि प्रतिषेधति ; ततो

ब्रवीति च भूयः ॥ २१ ॥

'द्वे वाव ब्राहाणो रूपे' इत्यारभ्य कृत्स्नप्रपञ्चस्य ब्रह्मणेी रूपत्वेना- प्रज्ञातस्य रूपत्वमुपदिश्य पुनस्तस्यैव प्रतिषेधासंभवात् प्रकृतैतावन्मात्रं न भवतेि ब्रह्मेति ब्रहाणो प्रकृतेयत्तां 'नेति नेति' दृतेि प्रतिषेधतेि | ततः पश्चात् पूर्वमनुक्तं गुणागणं ब्रवीतेि च- 'न ह्येतस्मादिति नेत्यन्यत्पर- मस्ति' इति । ' इतेि न ' इतेि निर्दिष्टाद्ब्रह्मणोऽन्यन्न ह्यस्त्युत्कूष्टम् | 'अथ नामधेयं सत्यस्य सस्यम्' इतेि च । तंन्निर्वचनम्-- 'प्राणा वै सत्यं

21. Prakrtaitavattvam hi pratisedhati ; tato

braviti ca bhuyah

For, the text denies His limitedness supposed to be apprehended in the context and it declares also more than that.

It has been taught in the scriptural text beginning with 'There are two-fold forms of the Brahman' (Brh. II. 3-1), that the whole world is the form of the Brahman, as this truth was not known previously by other means. Therefore this truth cannot be denied immediately by the subsequent passage of the same text. Therefore the statement, 'Not that, not that' denies the so-muchness of the Brahman to purport that the Brahman's attributes are not only those mentioned in previous passage; but there are more also. Then the text also states the host of His qualities not stated above, in the passages- 'There is none Great' except the Brahman, who is denoted by the words, 'not that' (Brh. II. 3-6). Then there is the text, 'Then He has the name Real of the Real' (Brh. II. 3.6). Then its explanation given is this- 'Pranas