श्रुतं भवति' इत्यादिना प्रतिज्ञातम्। तद्धि प्रधानकारणवादे विरुध्यते, चेतनस्य प्रधानकार्यत्वाभावात्। प्रधानादर्थान्तरभूतब्रह्मकारणवादे चिद- चिद्वस्तुशरीरकं ब्रह्मैव नामरूपविभागाविभागाभ्यां कार्यं कारणं चेति ब्रह्मज्ञानेन कृत्स्नस्य ज्ञाततोपपद्यते॥
स्वाप्ययात् ॥१०॥
इतश्च न प्रधानम् । 'स्वप्नान्तं मे सोम्य विजानीहीति । यत्रै-
unheard becomes heard, etc.'(Chand. VI-l.3) arises the proposition that the knowledge of that entity, which is denoted by the word Sat, produces the knowledge of all the sentient and non-sentient beings as they are its effect. Then there is contradiction in the school that accepts the Pradhana as the cause of the world; because Pradhana cannot produce the sentient being. Consider the school that accepts Brahman, who is different from the Pradhana, to be the cause of the world. Then the Brahman, having as his body all the sentient and non-sentient beings, with distinct names and forms is the effect and without distinct names and forms is the cause. Hence it is correct to say that by the knowledge of the Brahman the knowledge of everything is produced.
10. Svapyayat.
Because also, there is (mentioned in the context) the withdrawal (of the individual soul) into its own Self.
By the following reason also the Pradhana is not the cause of the creation etc. of the world. The scriptural passage-' Know from me, my dear boy, what deep sleep
1विभागभावाभावाभ्यां A1, M 4.
