तथा समानप्रकरणे नामरूपपरिष्वङ्गाभावेन प्राज्ञेनैव परिष्वङ्गात् प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरम्' इत्युच्यते । आ मोक्षाज्जीवस्य नामरूपपरिष्वङ्गादेव हि स्वव्यतिरिक्तविषयज्ञानोदयः । सुषुप्तिकाले हि नामरूपे विहाय सता संपरिष्वक्तः पुनरपि जागरदशायां नामरूपे परिष्वज्य तत्तन्नामरूपो भवतीति श्रुत्यन्तरे स्पष्टमभिधीयते। यथा 'सुप्तः स्वप्नं न कंचन पश्यति, अथास्मिन् प्राण एवैकधा भवति ।'
dissolution and He is hence to be denoted merely by the word Sat or Existence.
To the same effect, it is stated in a similar context elsewhere that, owing to his (i.e. the individual self) not being associated with names and forms, he is embraced by Him who is omniscient; and consequently it is said that, 'when he is embraced by the omniscient Self, he does not know anything that is external or internal' (Brh .IV -3.21). Indeed till his final release the individual soul is associated with names and forms; and it is, therefore, there is born in him the knowledge of objects other than himself. At the time of deep sleep he certainly gives up names and forms, and is embraced by the Sat (i.e.by the Brahman); and again in waking state, he becomes associated with names and forms and becomes possessed with various names and forms. This is clearly stated in other scriptural passages, namely, 'when he (i.e. the individual self) is deeply asleep, he sees no dreams whatsoever, and he becomes one wholly with the Prana (Brahman).' (Kaus.II.30). 'From that Self, the Pranas (i.e. Jivas) proceed towards their own places' (Kaus. II-34). To the same effect is the
1कथंचन M 24.
