' विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च ' 1 " इत्यादिना यज्ञादौ कर्तृत्वव्यपदेशाच्च कर्ता । विज्ञानशब्दो बुद्धेः, नात्मन इति चेत् ; तन्न,2 तदा विज्ञानेनेति निर्देशविपर्ययः स्यात्, बुद्धेः करणत्वात् ॥
उपलब्धिवदनियमः ॥ ३६ ॥
प्रकृतेरेव कर्तृत्वे तस्याः सर्वसाधारणत्वेन पूर्वोक्तोपलब्ध्यनियमवत् फलानियमः स्यात् ॥
शक्तिविपर्ययात् ॥ ३७ ॥
The self is doer; because he is designated as an agent performing sacrifice etc. in the scriptural text, 'Knowledge (Vijnana) performs the sacrifice, and does the actions also ' (Tait. I-2-5). If it is argued that the word, Vijnana means Buddhi (understanding) and not the self; it is not so. In that case the word Vijnana should have been used with different case-affix, namely , Vijnanena (by understanding), because Buddhi is only the instrument.
36. Upalabdivadaniyamah
There would be no any definite rule, as in the case of consciousness.
In the case that the Prakrti" alone is the cause of the creation, etc. of the world, as this is common to all the selves, there would be no definite rule, as regards the distribution of results. This is similar to the case of no rule being fixed as regards the consciousness as mentioned above.
37. Saktiviparyayat
"'On account of the inversion of power."'
1कर्माणि etc omitted A 1, M 1, Pr. 2न A 1, Pr.
