१३६ ४७६. णीया । वादावली अन्यैरपि संमवायस्याश्रितत्वादिव्यवहारे गतिरियमेवानुसर ४७७. तस्माद् ब्रह्मस्वरूपावगाहि *विज्ञानमानन्दं ब्रह्म 'इत्यादि वाक्यसमानयोगक्षेमतया भेदप्रपञ्चमध्यक्षवतः प्रत्यक्षस्य दुराक्षेपैर्नाधिक्षेपः । ४७८. शरीरत्वहेतुरपि परस्पराननुसंहितभोगायतनत्वेन विवक्षित इति न तत्रापि दोषः । नाप दृष्टान्तालाभः । योगिशरीराणां व्यतिरेकि दृष्टान्ततासम्भवात् । than that is it to accept the variety of potency for the thing itself. 476. By others als0, in respect of empirical usage as to inherence being 10cated (in the substrate) and 50 0m, this Imethod (of explanation) alone has to be adopted. 477. Therefore there is no (point in) the countering with defective (objections, of the perception (of hi7 who ses the world of differences, since there is parity of welfare with the (scriptura]) stateme1t that apprehends the mature of Brahman, 1ike * Brahman is knowledge, 478. There is no defect even in respect of the probarns * being a body ' because it is intended to Imean “ being the abode of enjoyment for those who have restrictions of each other of example ; for there is possibility of the negative example in the case of the bodies of the yogins.
