पृष्ठम्:वेदान्तसारः.djvu/२४९

पुटमेतत् सुपुष्टितम्
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द्वितीयाध्याथे तृतीयः पादः

अनुपलब्धेरपि सैव हेतुरिति साऽपि नित्यवत् स्यात् ; ज्ञाने विद्यमानेऽपि1हेत्वन्तरेण निवारणाऽसंभवात् | आगन्तुकज्ञानसर्वगतात्मवादेऽपि स एव दोषः, सर्वात्मनां सर्वगतत्वेन ज्ञानहेतूनां मन:संयोगादीनां सर्वसाधारणत्वात्। अदृष्टहेतूनामपि सर्वसाधारणत्वात्तेनाऽपि न नियमः2 । अथोपलब्ध्यनुप लव्ध्योर्विरोधादुपलब्धेर्वैते हेतवः स्युरनुपलब्धेर्वा, तथा सत्यन्यतरनियमः स्यात् ॥

कर्त्रधिकरणम् ५

कर्ता शास्त्रार्थवत्त्वात् ॥ ३३ ॥

restriction. By following the same line of argument, the non-consciousness also would always take place. When the knowledge is apprehended, it cannot be prevented by other reasons. The same mistakes arise in the school, that accepts the self is identical with knowledge that arises occasionally and is omnipresent. All the selves are extant everywhere. What is common to all these selves is that the knowledge is produced when they are brought in contact with the mind (manaas) and so on. Nor it cannot be restricted by Adrsta, because it is produced in all the individual selves. If it is argued that consciousness and non-consciousness are opposed to each other and therefore it may cause consciousness or non-consciousness only. In that case either consciousness or non-consciousness only will necessarily take place.

KARTRADHIKARAA 5

33. Karta sastrarthavattvat

The self is doer, on account of the scripture having a purpose to be served.

{{smaller|1अपि omitted A 1, M 2. * 2तन्नियमः A 1,