वर्जम्।। * यतो वा इमानि भूतानि जायन्ते ' इत्यारभ्य * तद्रह्म' इत्यादिना जगत्सृष्टयादि परस्यैवेति प्रकरणादवगम्यते । सृष्टयादिप्रकरणेषु मुक्तस्या संनिहितत्वाच्च । मुक्तस्यातिरोहितस्वमाहात्म्यस्यानवधिकातिशयानन्दपरिपूर्ण : ब्रह्मानुभव एव । ब्रह्मणोऽपि जगद्वयापारो लीलामात्रमिति “लोकवत्तु लीला कैवल्यम्' इत्युक्तम् ।
'प्रत्यक्षोपदेशादितेि' चेन्नाधिकारिकमण्डलस्थोक्तेः ॥१८॥'
- True will'. He does not possess the character of being the
cause in the creation etc., of the world. From the context, it is apprehended that the Highest Brahma alone possesses the power of the creation etc., of the world. The text begins with * From Him are born all these beings' and concludes
- That is the Brahman ' (Tait. I-2-1). Moreover in texts
dealing with creation, etc., the Released self does not find a place. The Released self possesses greatmess, that has not been concealed by anything. He experiences the Brah); man in His complete nature, possessed of unsurpassed bliss The creation etc., conducted by the Brahman are only the sport for Him. This has been stated in the Brahma If it be said that this is not so ; on account of the sutra. II-I-33.
Pratyaksopadesaditi cennadhikarika
mandalasthokteh.
If it is said that this is not so; on account of the scriptual text ; not so, because it refers to the state of him who resides within the spheres of those entrusted with special duties
- इति omitted M 2, M 3
