हेयत्वावचनाच्च ॥ ८ ॥
यदि प्रधानमत्र विवक्षितं, तदा तस्य हेयत्वम् अध्येयत्वमुच्येत। न तदुच्यते। मोक्षसाधनतया ध्येयत्वमेव ह्यत्रोच्यते 'तत्त्वमसि श्वेतकेतो' इत्यादिना ॥
प्रतिज्ञाविरोधात् ॥९॥
इतश्च न प्रधानम्, एकविज्ञानेन सर्वविज्ञानप्रतिज्ञाविरोधात् । सच्छब्दवाच्यतत्त्वज्ञानेन तत्कार्यतया चेतनाचेतनसर्ववस्तुज्ञानं 'येनाश्रुतं
8. Heyatvavacanacca.
Because also it is not declared that it (viz. what is denoted by the word sat or existence) deserves to be discarded.
If the Pradhana were meant as the cause of the creation etc. then it would have been taught that what is denoted by the word Sat or existence deserves to be discarded. This has not been done. In the passage 'That thou art, Oh! S'vetaketu (Chand. VI.8.7) it is stated that he should be firmly devoted to that viz., Sat, as the means of final release.
9. Pratijnavirodhat.
Because also there would then be the contradiction of the proposition (enunciated in the context).
From the following reason also the Pradhana is not the cause of the creation etc; because it contradicts the proposition of cognition of all things from the cognition of a single thing. From the scriptural text, 'From which the
1हेयत्वात् M 2, 4.
