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For this reason the author of the Sutras, rejecting other views, accepts the theory of Kasakritsna. Returning to the Maitreyi-brahmana we proceed to explain the general sense, from the passage previously discussed onwards.
It thus appears that the Maitreyi-brahmana is concerned with the highest Brahman only; and this confirms the conclusion that Brahman only, and with it Prakriti as ruled by Brahman, is the cause of the world. Here terminates the adhikarana of 'the connexion of sentences. The claims raised by the atheistic Sankhya having thus been disposed of, the theistic Sankhya comes forward as an opponent.
It thus being ascertained that the whole Maitreyi-brahmana is concerned with the soul in the Sankhya sense, we, according to the principle of the unity of purport of all Vedanta-texts, conclude that they all treat of the Sankhya soul only, and that hence the cause of the world is to be found not in a so-called Lord but in Prakriti ruled and guided by the soul.
This suspicion the Sutra undertakes to remove, in connexion with the Maitreyi-brahmana, in the Brihadaranyaka. There we read 'Verily, a husband is dear, not for the love of the husband, but for the love of the Self a husband is dear, and so on. Everything is dear, not for the love of everything, but for the love of the Self everything is dear.
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