विशेषणभेदव्यपदेशाभ्यां च नेतरौ ॥ २३ ॥
एकविज्ञानेन सर्वविज्ञानरूपविशेषणव्यपदेशान्न प्रधानम् | ' अक्षरात् परतः परः ' इति प्रधानात्परतः प्रत्यगात्मनोऽपि पर इति भेदव्यपदेशान्न प्रत्यगात्मा च । अथवा सामानाधिकरण्येन परतोऽक्षरात् 1पञ्चविंशकात् पर इति भेदव्यपदेशः ॥
23. Visesanabhedavyapadesabhyam ca netarau
He is not the two others (i.e. the Pradhana and the individual self); on account of (the mention of) particular attribute and the statement of difference.
He is not the Pradhana, because of the particularisation of the character, namely the attainment of the knowledge of all through the knowledge of one. He is not the individual self, because of the difference mentioned in the text ' He is different from him (Jiva) vho is different from Aksara ' (Mund. II-1-2). Here the word Aksara means the Pradhana. The individual self is different from the Pradhana. The Brahman is different from the individual self. Or the scriptural text quoted above may be interpreted thus, taking the two words viz. Aksarat and Paratah in grammatical equation (Samanadhikaranya)--- The Lord is different from the Aksara, the 25th entity i.e. the individual self who is altogether distinct from the Pradhana and its modifications.
1 पञ्चविंशात् M 2. According to Sri Ramanuja's view, the Tattvas or entities are of 26 kinds. They are--- 1 Prakrti, 2 Mahat, 3 Ahamkara, 4 to 9 Jnanendriyas 6 (organs of sense), 10 to 14 Karmendriyas 5 (organs of action), 15 to 19 Tanmatras 5 (subtle elements), 20 to 24 Bhutas 5 (gross elements), 25 the Individual self and 26 the Supreme Self.
