९; प्रथमाध्थाये चतुर्थः पाद्ः 127
"सोऽकामयत बहु स्यां प्रजायेय इति पूर्वैनेिर्दिष्टस्र्यैव सर्वज्ञस्य "असद्वा इदमग्र आसीत् इत्यत्र समाकर्षाच्च स एवेति गम्यते । "तद्वेदं तर्ह्यव्याकृतमासीत् इति निर्दिष्टस्यैव "स एष इह प्रविष्ट आ नखाग्रेभ्यः "पश्यत्यचक्षुः इत्यत्र समाकर्षादेष एवाव्याकृतशब्द्रनिदिष्ट' इतेि निश्चीयते । असदव्याकृतशब्दौ तदानीं नामरूपविभागाभावादुपपधेते ॥t
जगद्वाचित्वाधिकरणम् ५
जगद्वाचित्वात् ॥ १६ ॥
"ब्रह्म ते ब्रुवाणि "इत्युपक्रम्य" यो वै बालाक, एतेषां पुरुषाणां
The scriptural text 'He thought may I become many' (Tait. 1-6-2) mentions the All-knowing Brahman. The same word denoting the Brahman is brought down in interpreting the text' Verily the Asat was in the beginning' (Tait. 1-7-1). Therefore He alone is meant here. In the same manner the text. 'Then, indeed, this remained Avyakrta (Un differentiated) (Brh. 1-4-7) mentioned the Brahman. The same word is brought down in interpreting the text 'He entered in here, even to the fingernail-tips' (Brh. 1-4-7) and 'He sees without eyes' (S'vet. III-19). The words Asat (non-existing) and Avyakrta (Undifferentiated) have to be explained to mean Him, who has neither name nor form at the beginning.
JAGADVACITVADHIKARNA 5
16. Jagadvacitavat
Because it denotes the world.
The scriptural text begins with, ' Let me tell you about the Brahman' (Kaus. III-4). and ends with, 'Oh Balaki, He,
1 एवाव्याकृत इति A 1, M 1. Kaus. Grantha edition followed.
