पूर्ववद्वा
वाशब्दः 1पक्षद्वयव्यावृत्त्यर्थः । यथा पूर्वैत्र जीवस्य प्रकाशजाति गुणशरीरवद्विशेषणतैकस्वभावतया विशिष्टैकदेशत्वेनांशत्वम्, एवमचिद्वस्तु नोऽपि 'आत्मैवेदं सर्वम्' इति चिदचितोरेकेनैव शब्देनैक्याभिधानमित्यं शत्वमप्येकंरूपमितेि2 'पूर्ववद्वा' इत्युक्तम् । 3इतरपक्षयोर्ब्रह्मणः सदोषतादि दुर्वारमित्यर्थः । 'यस्य पृथिवी शरीरम्' 'यस्यात्मा शरीरम्' इति चिद्चिद्वस्तुनोः क्षरीरतया तद्वेिशेषणस्वभiवता4 सिद्भा II
28. Purvavad va
Or in the manner stated above.
The word, 'Or' is used in the sense of discarding the two alternative views mentioned above. It has been stated in a previous occasion that the individual selves are the parts of the Brahman, who is inseparably connected with them. The individual selves are of the nature of adjectives to the Brahman like the light, class, quality and body are to the respective objects. Same is the case with the non-sentient beings also; because the sentient and the non-sentient beings are regarded to be one with the Brahman by the use of a common term in the text, ' Verily the Self is this whole world' (Chand. VII.. 25-2). As regards the other two alternatives, it is not possible to set aside the faults, that happen to be in the Brahman. It has been proved in the scriptural texts, that the sentient and the non-sentient beings have the character of adjectives; because they are considered as the body of the Brahman 'To whom earth is the body' (Brh . III-7-3). 'To whom the self is the body ' (Brh. III-7-3. Madhy.).
1 द्वय omitted A 1. 2 एकरूपमेवेति M3 3अवस्थाभेदयोगपक्षे एकजाति योगपक्षे चेत्यर्थः | 4तर्द्विशेषणत। M2
