सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्ति' 'सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते' इत्यादौ 'सदेव सोम्येदमग्र आसीत्' इत्यादिना सामान्येन निर्दिष्टस्य जगत्कारणस्य 'भूताकाशप्राणसहचारिजीववाचिशब्दाभ्यां विशेषनिर्णयशङ्कायां 'सर्वाणि ह वा इमानि भूतानि' इति प्रसिद्धवन्निर्दिश्यमानो जगत्कारणत्वादिलिङ्गात् भूताकाशजीवाभ्यामर्थान्तरभूतः परमपुरुष एवात्राकाशप्राणशब्दनिर्देिष्ट इति निश्चीयते ।
Consider the texts, 'All these beings are, indeed, born out of the Akshara; they go unto the Akshara at the end'. (Chand. I-9-1). 'All these beings, indeed, enter into the Prana and are evolved out of the Prana' (Chand. I-11-5).
The doubt, that arises here, is this :- These passages distinctly specify with the terms Akshara and Prana, the universal cause mentioned in the text 'Existence alone, my dear boy, was in the beginning' with general term Sat. Here the terms Akshara and Prana denote the popular ether (one of the five elements) and Jiva functioning with co-operation of vital breath of air. The doubt is cleared thus-In the texts quoted above the words Ha 'Vai (indeed) point out that the reason for accepting the object as the universal cause is well-known. Therefore the cause denoted by the terms Akshara and Prana must be the Highest Person who is distinct from the popular ether and vital air. Here what is well known is this-The Highest Person is the cause of the world. He became many as a result of His will. He possesses unsurpassed bliss. He grants bliss to the self.
भूताकाशप्राणसहृकारि A 1. निर्दिश्यमानात् M 1,2. शब्दाभ्यां निर्दिष्टः A 1, M 3,
