त्रान्यधर्मानुसंधानरूषोऽध्यासो निर्विकारपुरुषस्य न संभवति । अचेतनायाः प्रकृतेरनुसंधानरूपोऽध्यासः सुतरां न संभवति ॥! तर्काप्रतेिष्ठानादपि ॥ ११ [! प्रघानकारणवादस्य कुतर्कमूलत्वेन' तस्याप्रतेिष्ठितत्वादपि त्याज्यं |प्रधानम् ॥ अन्यथानुमेयमिति चेत्, एवमप्यनिर्मोक्षप्रसङ्गः॥। १२॥
other in this case'. In the case of the immutable Purush, the supposition of the attributes, that do not belong to him, does not take place. It is utterly impossible to hold the superimposition of the attributes of tbe Purusa, by the Pradhana which is non-intelligent. 11. T'arkapratisthanadapi And in consequence of the unfoundedness of the reasoning (i.e. the reasoning advanced by the Samkhyas). The argument, namely, 'The Pradhana is the cause of the creation, etc. of the world' is based on wrong reasoning. The reasoning has not been firmly founded on good basis. Hence, the Pradhana should not be held as the cause of the
- reation etc. of the world.
12. Anyathctnumeyamiti cet, e'amapyanirmoksa. prasanga Should it be said that a different method of inference has to be advanced for proving that P,a- dhzzna is the cause of the creation, etc. of the world; we reply that thus also it follows that the objection raised cannot be got rid of. 1 मूलत्वात् M 3.
