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Summary - The Will that is required for creation is in Brahman only not in…

- - - - कार्यकारणयोःअनन्यत्वम्
        
        The rule of simlarity between Cause and Effect stated by Sankhyas is accepted. It holds true for चिदचिद्विशिष्टब्रह्म
        
        Brahman which has primordial matter (Acit) and individual souls (cit) as his essential attributes.
      - By knowing that One thing, everything else becomes known
        
        This holds True for Brahman with matter and souls as his attributes as described in the previous point.
      - 3.सच्छब्दवाच्यं is not known by Inference
        
        Brahman cannot be known by inference since the Opponent does not state a reason, essential for the inference.
    - - ---32FNrMIrY4---He thought, shall I send forth worlds. He sent forth these worlds---32FNrMIrY4--- (Ait. Âr. II, 4, 1, 2);
      - ---32FNrMIrY4---He thought he sent forth Prâna---32FNrMIrY4--- (Pr. Up. VI, 3); and others.
- - - - ---32FNrMIrY4---All this has that for its Self; that is the True, that is the Self---32FNrMIrY4---,Kh. Up. VI, 8, 7),
  - - - For this text implies that fire, water, &c. possess substantial being and definite names only through the highest Self having entered into them.
- - - - ---32FNrMIrY4---for him there is delay---32FNrMIrY4--- only as long as ---32FNrMIrY4---I shall not be released, then I shall be united---32FNrMIrY4---
      - union with Brahman is delayed only until this mortal body falls away.
    - - यथाक्रतुरस्मिन् लोके पुरुषो भवति, तथेतः प्रेत्य भवति ।---32FNrMIrY4---According as his thought is in this world, so will he be when he has departed this life---32FNrMIrY4--- (Kh. Up. III, 14, 1).
    - - Moreover, those who hold the theory of the Pradhâna being the cause of the world do not themselves maintain that he who takes his stand upon the Pradhâna attains final release.
  - - - we should expect the scriptures to teach against meditating upon 'Sat' by one desirous of Release; for meditating on Pradhana would be contrary to Release.
      - So far from teaching this, the text, however, directly inculcates that notion in the words 'Thou art that.'--The next Sûtra adds a further reason.
  - - - Pradhana - consists of only non-sentient material. But the Universe, the effect consists of sentient beings also
      - Thus, if the Pradhâna were the cause, the aggregate of sentient beings could not be known through it--for sentient beings are not the effect of a non-sentient principle, and there would thus arise a contradiction.
  - - - ---32FNrMIrY4---Learn from me the true nature of sleep. When a man sleeps here, he becomes united with the Sat, he is gone to his own (Self). Therefore they say he sleeps (svapiti), because he is gone to his own (sva-apîta)---32FNrMIrY4--- (Ch. Up.VI, 8, 1).
    - - By reabsorption we understand something being merged in its cause.
  - - - ---32FNrMIrY4---In the beginning the Self was all this; there was nothing else whatsoever thinking. He thought, shall I send forth worlds? He sent forth these worlds---32FNrMIrY4--- (Ait. Âr. II, 4, 1, 1);
      - ---32FNrMIrY4---From that Self sprang ether, from ether air, from air fire, from fire water, from water earth---32FNrMIrY4--- (Taitt. Up. II, 1); ---32FNrMIrY4---
  - - - is all-knowing
      - all-powerful,
      - all-embracing;
      - is free from all evil
      - realises all its wishes and purposes.
    - - As those texts prove that the Brahman, which forms the object of enquiry, possesses attributes such as 'Like' or ईक्षते , thinking, and so on, in their real literal sense.
      - On the other hand, an attributeless Brahman would not be capable of Will and capability to become many, etc
        
        To be intelligent means to possess the quality of intelligence: a being devoid of the quality of thought would not differ in nature from the Pradhâna.
      - If it is argued that Brahman is only non-differentiated, self-luminous light
        
        By light we understand that particular thing which renders itself, as well as other things
        
        By rendering other 'things' another thing different from Brahman is accepted and theory of Non-difference fails
      - If it is argued that although a thing devoid of all distinction does not actually possess these characteristics, yet it has the potentiality of possessing them!
        
        Potentiality is a Quality विशेष
        
        Thus, from the attribute of potentiality, it is clear that you abandon your entire theory of a substance devoid of all distinction
        
        Moreover, potentiality means capability to produce certain special effects, and hence can be determined on the ground of those special effects only.
        
        But if there are no means of knowing these particular effects, there are also no means of cognising potentiality.
      - Further, it is argued that: it is on the authority of Scripture, that the universal substance possesses this one distinguishing attribute of self-luminousness
        
        If Scriptural authority is accepted, then on the same authority, all those other qualities also which Scripture vouches for, such as all-knowingness, the possession of all powers, and so on should be accepted.
        
        those who hold the theory of a substance devoid of all difference, have not even means of proof for their substance; for as we have shown before, Perception, Inference, Scripture, and one's own consciousness, are all alike in so far as having for their objects things marked by difference.
- - - - ईक्षतेर्नाऽशब्दम् 1.1.5
    - - गौणश्चेन्नात्मशब्दात् 1.1.6
  - - - तन्निष्ठस्य मोक्षोपदेशात्