गम्यमिति शास्त्रैकप्रमाणकत्वात्. तस्य चानवधिकातिशयानन्दरूपतया परमपुरुषार्थत्वाद्वेदान्ताः प्रतिपादयन्त्येवेति स्थिरीकृतम् | अतः परं पादशेषेण जगत्कारणतया प्रधानपुरुषप्रतिपादनानईतया सर्वज्ञं सत्यसंकल्पं निरस्ताविद्यादिसमस्तदोषगन्धमपरिमितोदारगुणसागरं ब्रह्मैव वेदान्ताः प्रतिपादयन्तीत्युच्यते । तत्र तावत् प्रधानं वेदान्तप्रतिपादनानर्हमित्याह--
ईक्षतेर्नाशब्दम् ॥ ५ ॥
alone is the efficient cause of the entire universe. At the same time He is in the form of the univeri;e, as He is its material cause also. This fact has to be determined by the Sastras only as the inferential reasoning is incapable of proving it. He is the highest object of human pursuit; because His essential characteristic constitutes the unsurpassable bliss. Therefore the Vedantas surely teach about Him. This fact has been firmly established before. Then in the rest of this Pada it is stated that as the Prakrti and the individual selves are not fit to be mentioned as the cause of the world. The Vedantas teach about the Brahman only, who is omniscient. who possesses a true will, who is hostile to all evils such as ignorance etc. and who is the ocean of innumerable noble qualities.
Of these, the author first states that the Prakrti could not be mentioned in the Vedanta as the cause of the world.
5. Iksaternas'abdam.
. Because the predicative root, Iks is used (in connection with the activity of what constitutes the cause of the world) that which is not in the scope of the scripture alone (viz. the Pradhana or Prakrti,) is not (referred to in the scriptural passage relating to the cause of the world).
