बालत्वयुवत्वस्थविरत्वादिभावेऽपि बालत्वादयः शरीरे तिष्ठन्ति, ज्ञानसुखा- दयश्चात्मन्येव, तद्वदत्रापि शरीरभूतचिदश्चिद्वस्तुगतान्यज्ञानविकारादीनि1 । आत्ममूते तु ब्रह्मणि निरवद्यत्वाविकारित्वसर्वज्ञत्वसत्यसंकल्पत्वादय:2 ॥
स्वपक्षदोषाश्च ॥ १० ॥
प्रधानकारणवादे दोषाश्चायमेव ग्राह्यः । प्रधानकारणवादे निर्विकार- पुरुषसंनिधानात् प्रकृतिप्रवृत्तावितरेतरधर्माध्यासादयो दुरुपपादाः । अन्य-
is encased the individual self, undergoes the changes of childhood, youth, and old age etc.' The childhood, youth etc. are the characteristics of the body. The pleasure, knowledge, etc. stick on to the self alone. In the same way the ignorance, different modifications etc. belong to the sentient and non-sentient beings, that constitute His body. The Brahman, who is the self of these sentient and non-sentient beings, is faultless and all-knowing. He does not undergo changes and possesses true will.
10. Svapaksadosacca
And on account of objections to one's own view, (i.e. of the Samkhya system).
The Vedantic view alone has to be accepted, as there are faults in the Samkhya view that accepts the Pradhana as the cause of the creation etc. of the world. In the school, that accepts Pradhana to be the cause of the creation, etc.of the world, it is stated thus-' The Pradhana undergoes changes in the presence of the Purusa, 'who always remain immutable'. Hence, it is not possible to explain the superimposition of the attributes of one object upon the
1 दोषा:added A 1, M 2, Pr. 2 गुणा: added A 1, M 2. 19
