sûtrâksharavairûpya/k/ /k/a.]

[Footnote 10: Yadi paramâtmâ na bhoktâ eva/m/ taihi bhokt /i/tayâ
pratîyamâno jîva eva syâd ity âsankyâha attâ.]

[Footnote 11: Sthânâdivyapade/s/â/k/ /k/a ity atra ya/h/ /k/akshushi
tish/th/ann ity âdinâ pratipâdyamâna/m/ /k/akshushi
sthitiniyamanâdika/m/ paramâtmana eveti siddha/m/ k/ri/tvâ
akshipurushasya paramâtmatva/m/ sâdhitam idâni/m/ tad eva samarthayate
antaryâû.]

[Footnote 12: Ânandamaya/h/ I, 1, 12; anta/h/ I, i, 20; âkâ/s/a/h/ I, 1,
22; prâna/h/ I, 1, 23; jyoti/h/ I, 1, 24; prâna/h/ I, 1, 28; attâ I, 2,
9; guhâ/m/ pravish/t/au I, 2, 11; antara I, 2,13; antaryâmî I, 2, 18;
ad/ris/yatvâdigu/n/aka/h/ I, 2, 21; vai/s/vânara/h/ I, 2, 24;
dyubhvâdyâyatanam I, 3, 1; bhûmâ I, 3, 8; aksheram I, 3, 10; sa/h/ I, 3,
13; dahara/h/ I, 3, 14; pramita/h/ I, 3, 24; (jyoti/h/ 40;) âkâ/s/a/h/
I, 3,41.]


SECOND ADHYÂYA.


The first adhyâya has proved that all the Vedânta-texts unanimously
teach that there is only one cause of the world, viz. Brahman, whose
nature is intelligence, and that there exists no scriptural passage
which can be used to establish systems opposed to the Vedânta, more
especially the Sâ@nkhya system. The task of the two first pâdas of the
second adhyâya is to rebut any objections which may be raised against
the Vedânta doctrine on purely speculative grounds, apart from