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Chapter III 95 Sutrabhāsya ( II. I-36), it is possible to argue that the Bhāsya on the Kārikas attributed to Sankara, could not have been a work of Adisatikara. It would be seen that Gaudapăda boldly distinguishes between मुख्यश्रुतिs and गौणश्रुतिs, and Sankara does not lag behind him in this respect. The expression प्रागुत्पत्तेः occurs in Karika 1 in this Prakarana, where the Karikābhäşya understands it in its natural sense. The meaning in given here is not therefore acceptable. (15) The objector says:- The पृथक् of जीव and आत्मन् before creation may be admitted as गौण, but after creation it is मुख्य, and Sruti passages also are found, describing the creation in various ways. How are we to account for this state of things, in face of your insistence upon आत्मैकत्व as the highest reality? The Siddhāntin's answer to the above is given in this Kārikā. The different views about creation in the Sruti are not to be taken literally. They are intended to enable especially the मन्दमति साधक to grasp the profound truth viz. आत्मैकत्व, in accordance with the अरुन्धतीदर्शनन्याय. ___ The मृत् and लोह दृष्टान्तs are found in Chandogya VI. 3.15, यथा सोम्यैकेन मृत्पिण्डेन सर्व मृन्मयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येक सत्यम् । यथा सोम्यकेन लोहमणिना सर्व लोहमयं विज्ञातं स्याद् ... लोहमित्येव सत्यम् । (The world is the विकार of आत्मन: in other words, the श्रुति can be taken to have preached that the world proceeds from आत्मन् ). The विस्फुलिङ्गा दृष्टान्त is found in Brhadāranyaka II. 1. 20, यथा अग्ने क्षुद्रा विस्फुलिङ्गा व्युचरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति | also in Kausitaki III.3, यथा अग्नेर्ज्वलतो विस्फुलिङ्गा विप्रतिष्टेरन्नेव मेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः । ___The आदि refers to passages like स यथार्द्रैधानेरभ्याहितस्य पृथग्धूमा विनिश्वरन्त्येवं वा अरेऽस्य महतो भूतस्य निःश्वसितमेतत् ... सर्वाणि च भूतान्यस्यैवैतानि सर्वाणि नि:श्वसितानि ( Brha. IV. 1. 1) and to ऊर्णनाभि in II. I. 20 etc.
अवतार-lit. coming down; reaching the level of the dull-witted. जीवपरमात्मकन्यबुद्ध्यवताराय ( K. bhāsya). Read also the following from K. bhasya, कल्पसर्गभेदात्संवादश्रुतानामुत्पत्तिश्रुतीनां च प्रतिसर्गमन्यथात्वमिति चेन्न । निष्प्रयोजनत्वाद्ययोक्तबुद्ध्यवतारप्रयोजनव्यतिरेकेण । न ह्यन्यप्रयोजनवत्त्वं
