3.2.6 अहिकुण्डलाधिकरणम्
नानात्वैकत्वयुक्तेः परिणमनमचित्त्वेन चेत् बाधितत्वं निर्दोषत्वश्रुतेः।
स्यात् अथ तदुभययोरेक सामान्ययोगः ।
नैतत् स्यान्नैव लोके क्वचिदपि कथितः खण्डशब्देन मुण्डः तस्मादंशत्वमंशित्वमपि
हि जगतो ब्रह्मणश्चाऽऽत्मवत् स्यात् ॥ 15 ॥
टीका
3.2.6 अहिकुण्डलाधिकरणम् The prima facie view is : The relation between Brahman and the world may be viewed as one of difference and non - difference (as between a serpent and its coils). If it is held that such a view would result in Brahman undergoing a change and thereby the texts that declare छन्गेलेस्सूएस्स् in Brahman will be contradicted, then it may be held that the relation between Brahman and the world is similar to the one that exists between light and its substratum, which although different are non - different as fire. This view does not hold good : it is because never indeed in ordinary experience is a hornless entity referred to as one with broken horns. [Hence Brahman can not thus be viewed as different and non - different at once from the world.] nust as there is the relation of part and the whole between the soul and Brahman, in the same way the world is an attribute of Brahman and so a part of Brahman.