'एतस्माद्वा आत्मनः प्राणा 1यथायतनं विप्रतिष्ठन्ते' । तथा 'त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा+यद्यद्भवन्ति तदा भवन्ति' इति ॥
गतिसामान्यात् ॥११॥
सकलोपनिषद्भतिसामान्यादस्यामप्युपनिषदि न प्रधानं कारणमिति ज्ञायते | 'आत्मा वा इदमेक एवाग्र आसीत् | नान्यत्किंचन मिषत् |स ईक्षत लोकान्नु सृजा इति | स इमान् लोकानसृजत' 'तस्माद्वा
following scriptural passage also-' To whatever state these beings belonged before the deep sleep, namely of a tiger, or a lion, or a wolf, or a boar etc. they come again to that state when they wake' (Chand. VI-9-3).
11. Gatisamanyat.
Because there has to be similarity of import (between the passage under reference and the other passages relating to the case of the creation etc. of the world).
There has to be similarity of import among all other Upanishadic passages and the upanishadic passage under reference. Hence it is known that the Pradhana is not the cause of the creation, etc. of the world. In all the scriptural passages stated below, the Lord of all is made out to be the cause of the world-
(1) 'The Self, indeed, this one only was in the begin- ning. Nothing else lived. He thought, May I create the 'Worlds. He created these worlds' (Ait. I-1).
1यथायथंA 1.
