१३२ ४६४. जीवब्रह्रैक्यंवदेव स्वरूपयोः सापेक्षनिरपेक्षत्वे, कचित्प्रतीता प्रतीतत्वे अस्येदमिति सम्बन्धितयावभासोऽपर्यायशब्दवाच्यत्वमित्यादिवै चित्र्यं द्रष्टव्यम् । ४६५. व्यपदेशमात्रमन्नेति चेत् कोऽर्थः ? किं परमार्थेन स्वरूपं नाम बाधितम्, ऐक्यं वा, तत्सम्बन्धो वा, व्यवहारो वा तन्निमित्तं वा वादावली ४६६. नाद्यः; निराश्रयस्यैक्यस्यानिर्वाहात् । निर्वाहे वा ब्रौक्य वादस्तुच्छाद्वैते पर्यवस्येत् । 464. Like the identity of thc individual self and Brahma11, there is t() be [10ted variety for (one's owr। 11ature (as between two things) such as, deper1dence and non-dependence, cognisedness and 101-cognised Imess in 5017e place, manifestation in the relation (of the form) “ of this it is ', and denotation by 101 synonymous words and others. 465. If it be said that it is a . Imere verbal state ment, “ what does it me21 ? ' (asks the siddhārtin ). Is it that what is called existence is sublated in reality, or identity, or its relation, or empirical usage, or its 466. Not the first, because of the impossibility 0f maintaining identity devoid ] of a substrate. Or if maintained, the doctrine of the identity of the.Brahman ५with the (individual) self would culminate in the 101 dualism of nullity.
