३] प्रथमाध्याये चतुर्थः पादः १२३
ब्रुहत्कार्यत्वयोरविरोधः| अविरोधश्च प्रलयकाले नामरुपे वेिहायाचिद्वमत्वपि सूक्ष्मरूपेण ब्रह्मशरीरतया तिष्ठतीत्यजात्वम् | सृष्टिकाले नामरूपे भजमाना प्रकृतिर्ब्रहाकारणिका । यथा आदित्यस्य सृष्टिकाले वस्वादेिभोग्यरसाधारतया भधुत्वं कार्यत्वं च । तस्यैव प्रलयकाले मध्वादिव्यपदेशनर्हसूक्ष्मरूपेणा वस्थानमकार्यत्वं च मधुविद्यायां प्रतींयते "असौ वा आदित्यो देवमधु "नैवोदेता नास्तमेता, एकल एव मध्ये स्थाता इति । तद्वत् ॥
संख्योपसंग्रहाधिकरणम् ३
न संख्योपसंग्रहादपि नानाभावादतिरेकाच्च ॥ ११|॥
being produced by the Brahman. The non-sentient beings, at the time of the deluge, give up name and form and remain as the body of the Brahman, They are called unborn in that stage. At the time of creation they take name and form and hence they are caused by the Brahman Consider the following example-In the Madhuvidya it is stated that the sun, at the tlme of creation, assumes the state of 'honey' and also the state of effect, as he becomes the seat of those objects, that are pleasing to the taste of 'Vasu, etc. At the time of deluge, he assumes a subtle form, that cannot be indicated as 'honey' and he does not assume the state of effect. The scriptural texts in support of this are-
(a) 'Verify the Sun, is the honey of the gods' (Chand, III-I-I). (b) 'He does not rise, neither does He set. He remains alone in the middle' (Chand. III-11-1).
SAMKHYOPASAMGRAHADHIKARANA 3
11. N a samkhyopasamgrahadapi nanabhavadatirekacca
Not from the mention of the number even (could it be the Prakrti); because it is stated that He (assumes) many forms and that He is other than (the Prakrti).
