यथा देवादेः शास्त्रावगतशक्तेः स्वसंकल्पादेव स्वे स्वे लोके स्वा- पेक्षितनानारूपभावः, एवं ब्रह्मणोऽपि शास्त्रावगतशक्तेः सर्वमुपपन्नम् ॥
कृत्स्नप्रसक्त्यधिकरणमू
कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा ॥ २६ ॥
चिदचिद्वस्तुशरीरकं ब्रह्मैव कार्यकारणावस्थमितेि ह्युक्तम् ! तत्र ब्रह्मणः शरीरिणी नेिरवयवत्वेन कृत्स्नस्य ब्रह्मणः कार्यत्वेनोपयोगप्रसक्तिः ! कार्यावस्थायामप्यंशान्तरेणावस्थितमिति1 च पक्षे निरवयवत्वशब्दकोपः स्यात् । अतो ब्रह्म न कारणम् ॥|
The divine beings, whose powers we know from the scriptures, assume many forms in their worlds by mere volition. In the same way all these are possible in the case of the Brahman also, whose powers we know only from the scriptures..
KRTSNAPRASAKTYADHIKARANA 9
26. Krisnaprasaktirniravayavatvasabdakopo va
It follows as a logical sequel that the entire Brahman enters into the effect or the text teaching about His being devoid of parts wiil be contradicted.
It is stated that the Brahman, who has all the sentient and non-sentient beings as His body, assumes the states of the cause and the effect. Here the Brahman, who is thus embodied has been held as ' not having any parts'. Here it happens that the Brahman, taken as a whole, is transformed into the effect. In the school that accepts that a portion of the
1 अंशान्तरैणैवावस्थितमिति A 1; अंशान्तरैणैवावस्थितरिति M 1. 2.
