१२.२ थेदान्तसारः [अवि.
कारणिकाया एव प्रतिपादकमेतत्सरूपं मन्त्रं च तैत्तिरीया अधीयते। "अणोरणीयान्महतो महीयानू इत्यारभ्य "अतः समुद्रा गिरयश्व इत्यादेिना सर्वस्य ब्रह्मण उत्पत्त्या तदात्मकत्वप्रतिपादनसमये "अजामेकाम् इति पठन्ति । अतस्तत्प्रत्यभिज्ञानादियं ब्रह्मकारणिकेतेि निश्चीयते॥
कल्पनोपदेशाच्च मध्वादिवदविरोधः ॥ १० ॥
कल्पना सृष्टिः । यथा "सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत् इति' । "अप्त्मान्मायीं सृजते विश्वमेतत् इत्यादिना सृष्टयुपदेशादजात्व -
The Taittiriyas read in their text that the Aja had the Brahman for its cause. The text begins with 'smaller than the small, greater than the great, etc.' (Tait. 11-10-1) and ends with, 'From Him the seas and the mountains etc.' (Tait. 11-10-3). This proves that everything is born from the Brahman and has the Brahman for its self. In the context of the elucidation of this truth they read the text 'The unborn one etc.' (Tait. 11-10-5). Therefore it is decided that Brahman is the cause of the Prakrti, because of the remembrance of the teaching mentioned above.
10. Kalpanopdes'acca madhvadivadavirodhah"
And on account of the teaching of the Kalpana (i.e. creation), there is no contradiction as in the case of the Madhuvidya.
'Kalpana means 'creation'. It is so stated in the scriptural text, ' The creator created the sun and the moon as they were before' (Tait. 11-1-38). The creation of the Prakrti has been taught in the text, ' The Lord of wonderful power created this universe out of this' (S'vet. IV -9). Therefore no contradiction arises in Pradhana's being unborn and also
l इति omitted A1. M 3. Tait. Grantha edition followed,
