३] प्रथमाध्याये चतुथैः पादः १२१
"अजामेकां लोहेितशुक्लकृष्णां बहीः प्रजाः स्रृज्ञमानाम् इत्यत्र न तन्त्रसिद्धा प्रकृतिः कारणत्वेनोक्ता | जन्माभावयोगमात्रेण न तस्या एव प्रतीतिः, "अर्वाग्बिलश्चमसः" इतिवत् प्रकरणे विशेषकाभावातू | यथा "इदं तच्छिरः इति हि चमसो विशेप्यते यौगेिकशव्दाद्विशेष प्रतीतिर्हि विशेषकापेक्षा |
ज्योतिरुपक्रमा तु तथा ह्यधीयत एके ॥ ९॥
ज्योतिर्ब्रहा | ज्योतिरुपक्रमा ब्रह्मकारणिकेयमजा । तथाहि ब्रह्म-
The scriptural text 'The unborn one, red, white and black who produces many creatures' (S'vet. IV-5) does not state that the Prakrti of the Samkhyas is the cause of the creation, etc. of the world. It cannot be said, that on consideration of the derivative meaning, 'Viz. the absence of birth, the prakrti alone is understood here, because in this context, the word Aja has not been used in any particular sense, as in the case of the word Camasa used in the text, "The Camasa with downward mouth' (Brh. II-2-3). Here the word Camasa, is used in a special sense. The scriptural text in support of this is this- 'It is the head' (Brh. 11-2-3). The apprehension of a particular thing by a derivative word is due to the mention of its qualifying attributes.
9. ]yotirupakrama tu tathahyadhiyata eke
It (Prakrti) has the light for its origin, for thus some read in their text.
The word 'light' means ' the Brahman '. That means that this Aja (i.e. Prakrti) has the Brahman for its origin.
1 ज्योतिरुप्रक्रमा omitted A I, M 1. l'
