यथा वृक्षाग्रे श्येनः, वृक्षाग्रत्परतः श्येन इति व्यपदेशः । अत्र देिवः परत्वमेवोभयत्र विवक्षितमित्यर्थः ॥
इन्द्रप्राणाधिकरणम् ११
प्राणस्तथानुगमात् ॥२९॥
आत्मनां हिततमरूपमोक्षसाधनोपासनकर्मतया प्रज्ञातजीवभावस्येन्द्रस्य 'प्राणोऽस्मि प्रज्ञात्मा । तं मामायुरमृतमित्युपास्स्व' इति विधानात् स एव जगत्कारणम् । कारणोपासनं हि मोक्षसाधनम् ।
because there is nothing contradictory in the two statements. For an analogous example there is this instance-'The hawk is on the top of the tree' and 'The hawk is above the top of the tree'. Therefore the purport in both the passages is that He is beyond the Highest Heaven.
INDRAPRANADHIKARANA 11
29.Pranastathanugamat
That which is denoted by the word Prana (is the Brahman); because it is undetstood in the context.
The scriptural text is this :-'Indeed, I am the Prana and the omniscient self; worship and meditate on me as life and immortality" (Kaus. III-2). The doubt that arises here is this-The above mentioned text teaches that Indra who is known as Jiva (individual soul), is the object of man's meditation which would give him the Moksha, most beneficial one. He (Indra) alone is the cause of the world; because the meditation on universal cause alone is the means of Moksha. The scriptural text in support of this is this-
स्वस्य M 2, 3. जगत्कारणो A 1.
