त्वात्तस्य नञ्समासे त्रिविधस्याप्यन्तस्य निषेधकत्वोपपत्तौ पृथग्व्युत्पत्तिन पेक्षितेति चेन्न; अन्तशब्दस्योक्तत्रयेऽव्युत्पन्नत्वादिति । तस्मात्सत्यभेद चेतनाचेतनात्मनो विश्वस्य हरिः कर्तेति निराबाधमवस्थितम् । ३३९ . ननु कथं भेदसत्यता युक्तिमती ? * विमता आत्मानः परमात्मनः परमार्थतो न भिद्यन्ते ; आत्मत्वात्, परमात्मवत् ?' इत्यनुमानेन विरोधादिति चेन्न ; आत्मत्वस्य प्रागेव निरस्तत्वात् । it1 tim) , (or " by (a110ther) object, whc1 there is a com pou11d (formed) with the negative particle, (therewith) it is intelligible that there is derial of eve1 all the three limitations ; hoence there is 1७ necessity for a separate etymology (for the word unlimited)'. If this be said, 10) (says the siddhantin); for, the word unlimited has 10 etymological significance is respect of all the said three (senses), (but only in respect of the first two). Therefore, it is established without any obstruc tion that of the tworld of real (ferences, of the form of the ser1tients and the 701-scrtients, 1ari is the creator. 339. Now, how d0cs the 'reality of difference stand to 1easorm, since (that difference) is in confict with the inference “ the selves (Atmans) under dispute are not in reality different from the supreme self (Parammatma1) because of self-hood (Atmatva) like the supreme elf (ParamātIman) '?* If this be asked, no (says the siddhāratin), because (the probans) self-hood has been already refuted.
