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I ADHYÂYA, 4 PÂDA, 29.
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text has to be viewed as agreeing in meaning with 'that Self made itself.' Of a similar purport is the account given in Manu, 'He being desirous to send forth from his body beings of many kinds, first with a thought created the waters and placed his seed in them' (I. 8).
It is in this way that room is found for those texts also which proclaim Brahman to be free from all imperfection and all change. It thus remains a settled conclusion that Brahman by itself constitutes the material as well as the operative cause of the world.
28. And because it is called the womb.
Brahman is the material as well as the operative cause of the world for that reason also that certain texts call it the womb, the maker, the Lord, the Person, Brahman, the womb' (Mu. Up. III, 1, 3); 'that which the wise regard as the womb of all beings' (I, 1, 6). And that
womb' means as much as material cause, appears from the complementary passage 'As a spider sends forth and draws in its threads' (I, 1, 7).'
29. Herewith all (texts) are explained, explained.
Hereby, i. e. by the whole array of arguments set forth in the four padas of the first adhyâya; all those particular passages of the Vedanta-texts which give instruction as to the cause of the world, are explained as meaning to set forth a Brahman all-wise, all-powerful, different in nature from all beings intelligent and non-intelligent. The repetition of the word "explained' is meant to indicate the termination of the adhyâya.
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