प्रविश्य तत्तदभवत् तत्तच्छब्दवाच्योऽभवदिति हि समानप्रकरणे स्पष्टम- भिहितम्॥
तन्निष्ठस्य मोक्षोपदेशात् ॥ ७ ॥
इतश्च प्रधानादर्थान्तरभूतं1 सच्छब्दाभिहितं जगत्कारणम्, सच्छब्दाभिहिततत्त्वनिष्ठस्य मोक्षोपदेशात् | 'तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्ये' इति हि तन्निष्ठस्य मोक्ष उपदिश्यते। प्रधान- कारणवादिनामपि' हि प्रधाननिष्ठस्य मोक्षो नाभिमतः ॥
became the meaning of the words denoting that and that. Thus the fact has been clearly stated in the same context.
7.Tannisthasya moksopadeSat.
Because it is taught that he, who is firmly devoted to that (viz. the Sat) obtains final release.
By the following reason also, the cause of the world mentioned by the term Sat is other than the Pradhana or Prakrti. It is taught in the context that he, who is firmly devoted to the Truth meant by the term Sat obtains final release. It is taught in the scriptural text, 'For him so long there is delay, as long as he is not freed from the body; then he will reach the Brahman. (Chand. VI.14.2) that he, who is firmly devoted to Him, obtains final release. Consider the school that accepts Pradhana to be the cause of the creation etc. of the world. Even they belonging to that school do not accept the fact,-that he, who is firmly devoted to Pradhana, obtains final release.
1अर्थान्तरं A 1,M 2,M 4. 2वादिनापि M 1,2 2नाभिहितः M 1,2.
