नामरूपम्, अग्रे प्रलयकाले सूक्ष्मदशापन्नचिदचिचिद्वस्तुशरीरकतया नामरूप- विभागानर्हमेकमेवासीत्। स्वयमेव ब्रह्म सर्वज्ञं सर्वशक्ति निमित्तान्तरानपेक्ष- मद्वितीयं चातिष्ठत् । 'तदैक्षत बहु स्यां प्रजायेय' इति | तन्नामरूपविभागानर्ह- सूक्ष्मचिदचिद्वस्तुशरीरकतयैकमेवावस्थितं नामरूपविभागार्हस्थूलदशापत्त्या बहुप्रकारं स्यामित्यैक्षत । स्यां, प्रजायेयेतेि व्यष्टिसमष्टिव्यपदेशः | चिदचितोः परस्य ; प्रलयकालेऽपि व्यवहारानर्हसूक्ष्मभेदः सर्वैर्वेदान्ति- भिरभ्युपगतः, अविद्याकृतभेदस्योपाधिकृतभेदस्य चानादित्वाभ्युपगमात् |
a distinct name and form. It in the beginning i.e. at the time of the deluge, remained only one having as Its body all the sentient and non-sentient beings in a subtle form, and did not manifest Itself as having a distinct name and form. The Brahman Himself who is omniscient and omnipotent, remained without a second, not requiring any other efficient cause.
The meaning of the scriptural text, 'It thought-May I become many and be born' (Chand. VI-2-1) is this- The Brahman remained only one having as His body, all the sentient and non-sentient beings, that had neither name nor form in their subtle state. It thought of becoming many by assuming a gross form, that has a distinct name and form. The words, 'May become' and' Be born' indicate respectively the distributive and aggregate forms of creation. All Vedantins accept this doctrine viz-At the time of deluge, the intelligent and the non-intelligent beings do assume a subtle and indescribable difference from the Highest Person. Other Vedantins also accept the differnce between them produced by ignorance or limiting conditions as beginningless. Here the peculiarity is this: In the other schools the Brahman becomes ignorant and is associated with limiting conditions. This is opposed
