७j प्रथमाध्याये चतुर्थ पादः १३७
संकल्प्य, ' इदं सर्वमसृजत | यदिदंं किंच' इति स्वशरीरभूत- मतिसूक्ष्मंं चिदचिद्वस्तु स्वस्माद्विभज्य, 'तत् सृष्टृा ! तदेवानुप्राविशत्' इति स्वस्माद्विभक्ते चिदचिद्वस्तुनि स्वयमेवात्मतयानुप्रविश्य,' सच्च त्यच्चा. भवत् | निरुक्तंं चानेिरुक्तं च । निलयनं चानिलयनं च | विज्ञानं चावेि- ज्ञनं च । सत्यं चानृतं च सत्यमभवत् ' इति हि स्वस्य बहुभवनरूप. परिणाम उपदेिश्यते ! अतो न कश्चिद्विरोधः 1 अविभागावस्थायामपि जीवस्तत्कर्म न सूक्ष्मरूपेण तिष्ठतीति वक्ष्यति- 'न कर्माविभागादिति चेन्न, अंनादेित्वादुपपद्यंते चाप्युपलभ्यते च ' इति ॥
योनिश्च हि गीयते ॥ २८ ।
' यद्भूतयोनिम्' इल्यादिषु योनिश्च गीयते । अतश्चोपादानमपि |
body in the subtle state also and that are different from Him This is stated thus-' Having created it, He entered it' (Tait. 1-2.6-2). Then the scriptural text teaches that He has transformed Himself into many forms 'He became Sat and Tyat, defined and undefined, based and non-based, conscious: and unconscious, real and unreal; yet He remained as real' (Tait. 1-2-6-1). The above-mentioned texts teach that He took the modification into many forms. Therefore no contradiction arises. Even in the state of non-distinction the individual selves and their actions are in a subtle state So states Brahma-sutra 11-1-35.
28. Yonisca hi giyate He is sung as constituting the source also.
He is also called the source in the text-' The wise perceive Him as the source of beings' (Mund. 1-1-6). Therefore He is the material cause also.
1 अनु omitted M 2.
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