यस्मप्त् क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥"
इत्यादिश्रुतिस्सृतिगणेन प्रत्यगात्मनो भेदेन ब्रह्मणो निर्देशादपुरुषार्थभागिनः प्रत्यगात्मनोऽधिकमर्थान्तरभूतं ब्रह्म । तश्च प्रत्यगात्मशरीरकतया तदात्मभूतम् ।
प्रत्यगात्मनस्तच्छरीरत्वं ब्रष्श्णस्तदात्मत्वं च "य आत्मनि तिष्ठन् + यस्यात्मा शरीरम्" " एष सर्वभूतान्तरात्मापहतपाप्मा दिव्यो देव एको नारायणः" इत्यादिश्रुतिशतसमधिगतम् | सशरीरस्यात्मनः कार्या- वस्थाप्राप्तावपेि गुणदोषन्यवस्थितेर्दृष्टान्तभाबात् ब्रह्मणि न दोषप्रसक्तिरेिति नासामञ्जस्यं वेदान्तवाक्यस्येतेि " न तु दृष्टान्तभावात्" इत्युक्तम् |
Because I transcend the destructible beings and am also higher than the indestructible Ji'va, am I celebrated in the world and in the Veda as the Supreme Person (Bh. Gita XV -18).
The Brahman is Superior than and distinct from the individual self, who experiences distress and sorrow which are not fit to be the scope of human pursuit. The Brahman has for His body the individual selves and He is their Self. This fact has been established by hundreds of scriptural passages such as (a)" Remaining in the self + has the self as His body" (Madhy-) and (b) "He is the inner self of all beings; He is devoid of all pains; He is the Divine Lord; He is the only one God Narayana (Sub. VII). Though the embodied soul assumes the state of an effect, yet he is not tainted with evils of the effect, because the good and bad attributes are restricted in each case. There are illustrative examples for this. Therefore the Brahman is not tainted with evils. Hence there is no absurdity In the passages of Vedanta. This has been asserted in Sutra, 2.1.9. The illustrative example is
