यथाभूतवादि हि शास्त्रम् । 'माहारजनं वासः' 'वेदाहमेतं पुरुषं महान्तम् । आदित्यवर्णम्' इति प्रकरणान्तरनिर्देशाच्च साक्षिणः' इति । 'हिरण्मय इति रूपसामान्याश्चन्द्रमुखवत्' इति च वाक्यम् । तच्च व्याख्यातं तैरेव--'न मयडत्र विकारमादाय प्रयुज्यते, अनारभ्यत्वादात्मनः' इत्यादिना । अतः प्रघानात् प्रत्यगात्मनश्चार्थान्तरभूतो निरुपाधिक- विपश्चिदनवधिकातिशयानन्दोऽप्राकृतस्वासाधारणदिव्यरूपः पुरुषोत्तमः परं ब्रह्म जगत्कारणमिति वेदान्तैः प्रतिपाद्यत इति निरवद्यम् ॥
भेदव्यपदेशाच्चान्यः ॥२२॥
scripture describes things as they are. This is also because in a different context, it is stated about the Universal witness thus--'The form of this person is like a saffron coloured robe' (Br.II-3-6) 'I know this great Person of sun-like lustre' (Tait-Ar.III-12-7). This passage also is found in the work Vakya. The phrase He is the Golden Person is to be explained on the similarity of colour of both, like in the case at the expression 'moon-face'. Dramida himself, has commented upon the passage thus-'The affix, mayat, is not used in the sense of modification; because the Self is not produced '. Thus the Vedanta texts determine the Brahman, who is other than the Pradhana and the individual self. He has unlimited omniscience (Vipas'cittva), whose natural characteristic is unsurpassed bliss, who possesses a divine form that is peculiar to Him, and not made of matter He is the Highest Person and the cause of the world. Thus there is not any defect.
22. Bhedavyapadesaccanyah
And He is different (from the sun and the other individual selves) because also there is the declaration of difference (between the Brahman on the one hand and the sun and other individual selves on the other).
