पृष्ठम्:वेदान्तसारः.djvu/६४

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वेदान्तसारः

सच्छब्दवाच्ये श्रूयमाणाच्चेतनवाचिन आत्मशब्दात्। 'स आत्मा, तत्त्वमसि श्वेतकेतो' इति ह्युत्तरत्र श्रूयते।

तेजःप्रभृतिष्वपि न गौणमीक्षणम्। तेजःप्रभृतिशब्दैरपि तत्तच्छरीरकं ब्रह्मैवाभिधीयते, 'अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणि' इति ब्रह्मात्मकजीवानुप्रवेशादेव सर्वस्य वस्तुनो नामरूपभाक्त्वात्। 'तत्सृष्ट्वा। तदेवानुप्राविशत् | तदनुप्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च | सत्यं चानृतं च सत्यमभवत्' इति चेतनमचेतनं च पृथङ् निर्दिश्य तदुभयमनु-

sense. This is not intelligible; because in the context of the import of the word Sat, the word Atman denoting the intelligent one is used. In the subsequent portion there is the passage-' He is the Self' That thou art, Oh! 'S'vetaketu' (Chand. VI-8-7).

In fact as regards fire etc. also the power of seeing is not to be explained in a figurative sense, because the words fire etc. denote the Brahman only who has them as His body. All these objects are distinguishable as having a name and form; because the Brahman has entered them, through the individual souls which constitute His body. It is because there is the statement, 'Indeed entering in the form of the individual self, I evo]ve the differentiation of names and forms' (Chand. VI-3-2). The intelligent and the non.intelligent substances are separately stated in the text 'Having created it, He entered the same; Having entered it, He became Sat and Tyat (intelligent and non-intelligent), describable and not describable, the support and supported, the animate and inanimate, the truth and untruth. Yet he remained truth' (Tait. II-6). Having entered the both, He became that and that i.e. He