७] प्रथमाध्याये चतुर्थः पादः १३३
'परमात्मन आत्मतयावस्थितेरिति काशकृत्स्र आचार्यो मन्यते' | इदमेव मतं सूत्रकारः स्वीकृतवानेिति मत॒द्वयमुपन्यस्य तद्विरोध्येतदभिधानादन्य- स्यानभिधानाच्च निश्चीयते !ि
प्रकृत्यधिकरणम् ७
प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ॥ २३ ॥
जगदुपादानकारणमपि परं ब्रह्म, न निमित्तमात्रम्; "स्तब्धोस्युत तमादेशमप्राक्ष्यो येनाश्रुवं श्रुतं भवति इति येनादेष्ट्रा निमेित्तभूतेन
remaining within the self, controls the self' (Brh. III.7.22. Madhy.) It is understood that the Sutrakara has accepted this view because after stating the views of the two schools mentioned above, he introduced this view in refutation of those views. More- over he has not stated any other view in refutation of this view. Hence it is decided that it must be the view of the Sutrakara.
PRAKRTYADHIKARANA 7
23. Prakrtisca pratijnadrstantanuparodhat
The Brahman is the material cause also on account of this truth not being in conflict with the proposition under discussion and the illustrative example.
The Highest Brahman is also the material cause of the world. He is not the instrumental cause alone. The scriptural text says thus-' You are proud. Did you ever ask about the Ruler (i.e.Ades'a) by hearing whom the unheard becomes heard?' (Chand. VI.l.3). It means "By the knowledge of Him, who is the Ruler, all this world of sentient and non-sentient beings
1 परमात्मन्: omitted A 1, M 3. मेने A 1, M 3. 2 अपि omitted M 1.
