' करणाधिपाधिपः ' ' विद्याविद्ये ईशते यस्तु सोऽन्य: ' इत्यादिभेदनि र्देशात् । चिदचिद्वस्तुशरीरं ब्रह्मैव कारणावस्थं कार्यावस्थं चेति गुणदोषव्य- वस्थितिरिति ' न तु दृष्टान्तभावात् ' इत्युक्तम् । ' यस्य पृथिवी शरीरम् ' ' यस्यात्मा शरीरम् ' इत्यादिश्रुतिशतसमधिगतं चिदचिद्वस्तु शरीरकत्वम् ॥
अश्मादिवच्च तदनुपपत्ति: ॥२३॥
अश्मकाष्टलोष्टतृणादेरचेतनस्येव जीवस्य ' अनीशया शोचति
' He is the Lord of what is the lord of the senses (i.e. the individual self)' (S'vet.VI.9). ' He who commands the Vidya (the knowledge) and Avidya (the other than the knowledge i.e. action); is different'. (S'vet.V-1). The Brahman, who has all the sentient and non-sentient beings as His body, has assumed the states of cause and effect. Thus the merits and the faults have been restricted. This has been stated in Brahma-Sutra II-1-9. That He has all the sentient and non-Sntient beings as body is proved in the scriptural text, 'To whom the earth is the body' (Sub.VII). ' To whom the self is the body' (Brh.Madhya. V-7-22.)
23. Asmadivacca tadanupapattih
And as in the analogous cases of the stones and
the like, it is not possible for the self to be identical with the Brahman.
The non-sentient beings, such as stones, wood, the lump of clay and the grass, etc. cannot be the same as the Brahman. So also it has been established that the individual selves that
