तथा “वैषम्यनैर्घृण्ये न सापेक्षत्वात् | न कर्माविभागादिति चेन्नानादित्वादुपपद्यते चाप्युपलभ्यते च" इति देवमनुष्यादिविषमसृष्टेर्जीवकर्मनिमेित्तत्वं जीवानां तत्तत्कर्मप्रवाहाणां चानादेित्वं च प्रतिपाद्य, तदनादित्वं च "नित्यो नित्यानां चेतनश्चेतनानाम्" "ज्ञाज्ञौ द्वौ" इत्यादिश्रुतिषूपलभ्यत इत्युक्त्वा, तदनादित्वेऽपि प्रलयकाले चिदचिद्वस्तुनोर्भोभोक्तृभोग्ययोर्नामरूपविभागाभावात् विभागाभावात् "आत्मा वा इदमेक एवाग्र आसीत् | नान्यत् क्रिञ्चन मिषत्" इत्यादावेकत्वावधारणमुपपद्यत इतेि सूत्रकारेण स्वयमेवोक्तम् ।
non-sentient beings'. (Tait. 11-6-1), it is seen that He remains in the position of the Self to all individual selves. Hence, the Brahman is denoted by the word, denoting the individual soul. It is also stated that He is mentioned as being coextensive in the same grammatical equation with the individual soul. The inequalities in creation as god, men, etc. are
caused by the Karmans done by the individual selves. This is asserted in Sutra, II-1-34. The individual souls and the stream of Karmans that is attached to them, have not a beginning. This is asserted in Sutra 2-1-35. That they have not a beginning has been established in the following scriptural
texts, " The Eternal among eternals, the Intelligent among the Intelligents" (S've. VI-13). " The two, namely, the Intelligent and non-intelligent' (S've.1-9). Though they have not a beginning, yet at the time of the deluge i.e. Pralaya, the sentient and the non-sentient beings, that assume the form of the enjoyer and the enjoyed can not be distinguished by the
distinct names and forms. The Sutrakara has himself stated that the stress of oneness of the Brahman is reasonable. The scriptural text quoted here is this- "Indeed the Self alone was in the beginning and nothing else" (Ait. 1. I-1).
