८] द्वैिर्तौयाध्थायै प्रथमंः पाद्ः १५५
मुह्यमानः इत्यादिनात्यन्तवेिसजातीयतयावगतस्य' सर्वज्ञसत्यसंकल्पब्रह्म- स्वरूपतानुपपत्तिः सिद्वैवेत्यर्थः* |!
उपसंहारदर्शनाधिकरणम् ८
उपसंहारदर्शनान्नेति चेन्न, क्षीरवद्धि ॥ २४ ॥
कार्यनिर्वृतावनेककारकोपसंहारदर्शनात् ब्रह्मैकंमेव 'जगत्कारणं न भवेदेिति चेन्न, क्षीरस्यैकस्यैव दधिभाववत् ब्रह्मणोऽपि तत् संभवति |!
देवादेिवदपि लोके ॥ २५ ॥
are known to be distinct from the Brahman as per the scriptural text 'He grieves deluded by the subordinate one i.e. Prakrti ' cannot be the same as the Brahman who is all-knowing and true in His will.
UPASAMHARADARS'ANADHIKARANA 8
24. Upasamharadarsananneti cenna, ksiravaddhi
Should it be said that it is not so, because it is seen that various instruments have been employed; we say, not so; because it is similar to the case of milk.
It is seen that a number of instruments are employed in producing the effect. Hence the Brahman cannot be the single cause of the world. It is not so. The Brahman becomes the single cause of the creation, etc., of the world, in the same way as the milk transforming itself into the form of the curd.
25. Devadivadapi loke
And as in the case of the divinities etc. in their worlds.
अभिहितस्य M 2, *सिध्यत्येवेस्यर्थः M 2 'जगदाकारकार्ये M 2,
