- अत्रैव--ब्रह्मणो जगन्निमित्तत्वमुपादानत्वं च प्रतिपादितमर्थविरोधात्
"अस्मान्मायी सृजते विश्वमेतत्" इत्यादिविशेषश्रुत्या चाक्षिप्य " प्रकृ- तिश्च प्रतिज्ञादृष्टान्तानुपरोधात्, अभिध्योपदेशाच्च साक्षाच्चोभयाम्नानात्, आत्मकृतेः" इत्यादिभिः सूत्रैः परिहरिष्यते ।
- ननु च सर्वज्ञं सर्वशक्ति सत्यसंकल्पं निरवद्यतया निरस्तसमस्तापुरु-
षार्थगन्धं ब्रह्मैवात्मानं विचित्रचिदचिन्मिश्रं जगद्रूपमिदं सर्वमसृजतेति कथ- मुपपद्यते ? तदेतत् सूत्रकारः स्बयमेव परिचोद्य परिहरिष्यति । "अपितौ तद्वत्प्रसङ्गादसमञ्जसम्" " इतरव्यपदेशाद्धिताकरणादेिदोषप्रसक्तिः" इति चोद्यम्। परिहारस्तु–" न तु दृष्टान्तभावात्" "अधिकं तु भेदनिर्देशात्"
In this text (Brahmasutra) itself the fact that the Brahman is both the material cause and the efficient cause (of the Universe) has been objected on the ground of logical contradiction and of the specific statement in the Vedic text, viz. "The magician created the Universe from this" (S'vet.IV -1..9) and subsequently maintained after refuting the objection in the Sutras1-4-23 to 26.
How then does the Brahman- who is omniscient and omnipotent, who wills the truth and who has discarded all things unworthy to be of human pursuit as He himself being not tainted with evil-create the Universe, which is a mixture of various wonderful sentient and non-sentient beings? The author of the Sutras himself will raise this objection and answer it. He raises the objection in Sutras 11-1-8 and 11-1-21 and answers it in Sutras 11-1-9 and 11-1-22.
The individual self is declared to be distinct from the Brahman in the series of scriptural texts and smrti passages stated below :-
i Badarayana is called the author of the Sutras here.
