३३२. न ब्रह्मणि नानात्वं प्रसक्तं यन्निषेध्यते इति चेत् ; हन्त ! तथा सति त्वयाप्येकमेवाद्वितीथमित्यादेः स्वगतनानात्वनिषेधपरत्वमभ्युपगतं ३३३. नानाशब्दस्य भावप्रत्ययान्ताभावान्नेति चेन्न ; *मुक्तोप पृप्यव्यपदेशात् ?' इत्यादौ भावप्रत्ययाभावेऽपि तदर्थदर्शनात् । ३३४ . तर्हि * एकमेवाद्वितीयम्' इत्यागमोऽस्तु मानभत्रेति चेन्न ; अद्वितीयपदस्य सजातीयवस्त्वन्तरनिषेधपरत्वात् । 332 . * Im IBrah॥matm there is 10 contingence of Imanifoldness, which could be deried.' 1f this be said, a1as ! (says the siddhanti) in that case, how can it be २ccepted by you (Advaitin) that the demi2.1 of the 17anifoldness present in (Brahman) itself is the purport of such (texts) as * (FBrah11a11 is) (one only without a second ? A11d (it is 50) because there is the con tingence of non-commencement of the discussion of the impartite (sense), (since according to the Advaitin there is no c011 timgetuce of difference in Brahm1am) ॐSS (mānā) there is the 107-existence of the termination (implying the sense) of an abstract nouा7, it is not so, 10 (says the siddhantir1); for, ever in the absence of a suffix conveying the sense of an abstract mourn, in the aph0 rism1. 'Because of the teaching of being the object that is attained by the released sclves (Muktopas!pyavya padesat)' there is seen that selse (of an abstract moun) • 334. Then, if it be said that revealed statements (agarma) 1ike “ one only without a second,';"can be
