अहिकुण्डलाधिकरणम् ६
उभयव्यपदेशात्वहिकुण्डलवत्
'आत्मैवेदं सर्वम्' 'अस्मान्मायी सृजते' इत्येकत्वनानात्व- व्यपदेशात्, अहे: कुण्डलभावादिवत् ब्रह्मस्वरूपस्यैव 'द्वे वाव ब्रह्माणो रूपे' इत्यादिनोक्तंः पृथिव्यादेिभावः|
प्रकाशाश्रयवद्वा तेजस्त्वात्
प्रकाशतदाश्रययोर्यथा स्वरूपभेदेऽपि तेजस्त्वयोगेनैक्यम्, एव- मचिद्ह्मणोश्चैकजातियोगेन t!
AHIKUNDALADHIKARANA 6
26. Ubhayavyapadesattvahikundalavat
But this is on account of the two-fold designation, as the coil of the snake.
He is taught to be both one and different in the scriptural texts, 'The Self only is all this' (Chand. VII-23-2). 'The wonderful maker projects from this' (S've. IV -9). The states of being in the form of earth etc. are the essential nature of the Brahman in the same way as the coils are of the snake. This is stated in the text, 'Surely there are two fold forms of the Brahman' (Brh. II.3.1). .
27. Prakasasrayavadva tejastat
Or else like the light and its abode, (both) being light.
Though their essential characteristics appear to be different, the brightness and its abode are one because they both possess the nature of brightness. Same is the case with the non-sentient beings (acit) and the Brahman, as they both belong to the same class.
