दृष्टान्तश्च देवमनुष्यादिशब्दवाच्यस्य सशरीरस्यात्मनः 'मनुष्यो बालो युवा स्थवेिरः' ईति नानावस्थाप्राप्तावपि वालत्वयुवत्वस्थविरत्यादयः शरीरगता दोषा नात्मानं स्पृशन्ति, आत्मगताश्च ज्ञानसुखादयो न शरीरमेितेि अतः कार्यावस्थं कारणावस्थं च ब्रह्म प्रत्यगात्मशरीरकतया तदात्मभूतमिति प्रत्यगात्मवाचिना शब्देन ब्रह्माभिधाने तच्छब्दसामानाधिकरण्ये च हेतुं वक्तुं निरसनीयं मतद्वयं "प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः । उत्क्रमिष्यत एवंभावादित्यौडुलोमिः:" इत्युपन्यस्य "अवस्थितेरितेि काशकृत्स्नः " इति हेतुरुक्तः। तत्सृष्ट्वा | तदेवानुप्राविशत् | तदनुप्रवेिश्य । सच्च त्यच्चाभवत्" इत्यादिना प्रत्यगात्मन आत्मतयावस्थानात् ब्रह्मणस्तच्छब्देनाभिधानं तंत्सामानाधिकरण्येन व्यपढेशश्चेत्युक्तम् ।
this :-The self, that has a body, is denoted by various words, such as god, man etc. It assumes the various states of child-hood, youth, old age, etc. Yet the child-hood, youth, old age etc. are the faults that are attached to the body. They do not touch the self. In the same way the pleasure etc. that are closely attached to the self, do not touch the body . Therefore, the Brahman, both in the states of effect and cause, has the individual souls as His body and is the Self of those individual souls. Therefore the Brahman is denoted by the word, denoting the individual soul. Then it is right to state that the word, soul applies to the Brahman, because the Brahman and the individual selves co-exist in the same grammatical equation. In order to reason this fact, two other schools that have to be refuted have been stated in Sutras 1-4-20 and 21 and the Siddhanta views of reasoning are advanced in sutra 1.4-22. In the scriptural text, 'Having created it, He entered into it; having entered into it, He became the sentient and the
