१४२ वेदान्तसारः [अधि.
विकारास्पदत्वेनाज्ञत्वेनापुरुषार्थाश्रयत्वेन च जगतो ब्रह्मविलक्षण- त्वात् तत्कार्यत्वं न संभवति | विलक्षणत्वं1 शब्दाच्चावगम्यते, ' विज्ञानं चाविज्ञानं च ' इत्यादेः ॥
अभिमानिव्यपदेशस्तु विशेषानुगतिभ्पाम्॥ ५ ॥
'तं पृथिव्यब्रवीत्' 'आपो वा अकामयन्त ' 2इत्यादिज्ञान- कार्यव्यपदेशस्तदभिमानिदेवताविषय इति, 'हन्ताहमिमास्तिस्रो देवताः' इति देवताशब्देन विशेषितत्वात् 'अग्निर्वाग्भूत्वा मुखं प्रावेिशत्' इत्यादिना तत्तदचिद्वस्त्वभिमानित्वेन देश्क्तानुगतेश्चावगम्यते ॥!
The world possesses the character of undergoing the changes of states. It is ignorant and the seat of evils which are not fit to be in the scope of desire of men. Hence on account of the difference of character, the world cannot be the effect of the Brahman. That there is difference in character between the two, is established in the text, ' knowledge and non-knowledge etc.' (Tait. 1-2 . 6-3). 5. Abhimanivyapadesastu 'visesanugatibhyam
But there is the denotation of the superintending deities; on account of distinction and entering.
'To him the earth said' (Tait. Sam. V.5.2) 'The water desired' (Tait. Br. 111-1.5). From these texts it is seen that the earth, etc., had certain functions which were possible only for those, endowed with knowledge. However it should be explained that the functions were of the presiding divinities, because the word, divinities, is used in the text to qualify them, 'Alas I Let me enter these three divinities' (Chand. VI.3.2). The divinities that preside over the
1विलक्षणश्वं च Ā{ 1, M 3. 2इत्यादौ M 1.
