न च विज्ञानमयविषयतयोदाहृते श्लोके "विज्ञानं यज्ञं तनुते इति व्यपदेशात् विज्ञानमयो बुद्धिमात्रमित्याशङ्कनीयम् । यतः सूत्रकार एवे- मामाशङ्कां परिहरिष्यति--"व्यपदेशाच्च क्रियायां न चेन्निर्देशविपर्ययः इति । "विज्ञानं यज्ञं तनुते" इति यज्ञादिक्रियायां जीवस्य कर्तृत्वव्यपदे- शाच्च जीवः कर्ता, विज्ञानशब्देन जीवस्य व्यपदेशात् । बुद्धिमात्रव्यपदेशे तु विज्ञानेनेति निर्देशविपर्ययः स्यात् , बुद्धेः करणत्वादिति ॥
इतश्च-
कामाच्च नानुमानापेक्षा ॥१९॥
"सोऽकामयत । बहु स्याम् इति स्वकामादेवास्य" 'जगत्सर्गः
be doubted that the term Vijnanamaya means mere intellect
on tbe ground that the Vijnamaya is mentioned as mere
intellect in the text 'Vijnana (intellect) performs the sacrifice'
(Tait. II-5-1). The Sutrakara himself will clear this doubt
in Sutra II-3-35. In the scriptural text' The intellect per-
forms the sacrifice (Tait.II-5-1), the word intellect denotes the individual self who is the agent of the sacrifice. If the word, Vijnana means intellect alone and not the individual self, then the reading of the text would be in a different way; because intellect is only an instrument of action.
19. Kamacca nanumanapeksa
Because also His will (is in itself the cause of
creation) the Pradhana is not needed (by Him in the
act of creation).
That the creation of the world is effected by His will
alone is stated in the scriptural statement, 'He desired may I
1 जगतः A 2, M 1.
