वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 1. 4 8. 226 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 2.] Adhikarana 2: The section entitled 'The cup'. (Sūtras 8-10) SŪTRA 8 " (THE WORD 'UNBORN' DOES NOT DENOTE THE SĀṂKHYA PRAKṚTI) ON ACCOUNT OF NON-SPECIFICATION, AS IN THE CASE OF THE CUP." Vedānta-pārijāta-saurabha On the prima facie view, viz. Let prakṛti, mentioned in the sacred text: 'One unborn female (ajā)' (Śvet 4 5 ¹), be the one established in (the Sāṃkhya) Smṛti, the author indicates the right conclusion. The unborn one, mentioned in the sacred text, must have Brahman for its soul ², because there is no specification guaranteeing the prima facie view ³, as in the case of the cup, mentioned in the sacred text. 'There is a cup with its mouth below' (Bṛh 2 2.3 ⁴). Vedānta-kaustubha Thus, it has been shown that in the Kaṭha-vallī pradhāna, which is not mentioned in the Veda, is not denoted by the term 'unmanifest', as it, through denoting the cause, viz pradhāna which is mentioned in the Veda, denotes its effect, viz. the body It has also been shown that as pradhāna has Brahman for its soul, the text, thereby, refers to Brahman In a like manner, it is being shown now that the text about the unborn one, too, refers to Brahman alone. In the Mantropaniṣad of the Śvetāśvataras, we find the following: 'By an unborn female (ajā),⁵ red, black and white, bringing forth manifold offspring of a like nature, there lies an unborn male (aja)⁶, enjoying. Another unborn male (aja) leaves her who has been en- joyed' (Śvet. 4.5). A doubt arises, viz. whether in this sacred text prakṛti, established by the Sāṃkhya-smṛti, is recognized by the term 'unborn one' (ajā), or whether the meaning of the sacred text

---

¹ Ś, R, Bh, ŚK, B. ² I.e. be dependent on Brahman. ³ I.e. There is nothing here to guarantee us in selecting pradhāna of the opponents as the unborn one ⁴ Ś, R, Bh, ŚK, B ⁵ 'Ajā' means a she-goat, too, cf. Ś.B. 1.4.10, p. 404 ⁶ 'Aja' means a he-goat also.