पृष्ठम्:वेदान्तसारः.djvu/५७

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प्रथमाध्याये प्रथमः पादः

अन्यथा पारमार्थिकापारमार्थिकोपाधिसमाश्रयणेन प्रत्यगात्मनोऽंशत्वे ब्रह्मण एव वेदान्तनिवर्त्याः सर्वे दोषा भवेयुरिति 'आभासा एव च' इत्यादिनोक्तम् ।

अतः सर्वदा चिदचिद्वस्तुशरीरकतया तदात्मभूतमेव ब्रह्म|कदाचिदविभक्तनामरूपचिदचिद्वस्तुशरीरं तत्कारणवस्थम्; कदाचिच्च विभक्त- नामरूपचिदचिद्वस्तुशरीरं तत्कार्यावस्थं ब्रह्म । सर्वदा चिदचिद्वस्तुशरीरकतया तद्विशिष्टत्वेऽपि ब्रह्मणः परिणामित्वापुरुषार्थाश्रयत्वे शरीरभूतचेतनाचेतन- वस्तुगते । आत्मभूतं ब्रह्म सर्वदा निरस्तनिखिलदोषगन्धानवधिकातिशया- संख्येयज्ञानानन्द्याद्यपरिमितोदारगुणसागरमवतिष्ठत इति ब्रह्मैव जगन्निमित्त-

Otherwise, if it is viewed that the individual souls become a portion of the Brahman due to a certain limiting conditions, that are either of a true or of untrue nature all the faults, intended to be set aside by the Vedanta texts do attach themselves to the Brahman. This has been stated in Sutra II-3-49. and so on.

Therefore, the Brahman has always as his body all the sentient and non-sentient beings and is the Self of all those beings. The Brahman is in the state of cause at that time, when His body constitutes the sentient and non-sentient beings without distinct names and froms. He is in the state of effect at that time, when His body constitutes the sentient and non-sentient beings with distinct names and forms. Though the sentient and the non-sentient beings are the body of the Brahman; yet the sentient and the non-sentient beings, who form the body of the Brahman, do undergo changes and are the seat of the evils. Even then, the Brahman who is the Self of these objects, is the ocean of auspicious qualities, such as knowledge, bliss, etc. which are innumerable, unsurpassable