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

[SŪ. 1. 4. 11. 232 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 3.] be explained by the non-sentient pradhāna, devoid of any connection with Brahman. Hence it is established that the unborn one, men- tioned in the sacred text, has Brahman for its soul. Here ends the section entitled ‘The cup’ (2) COMPARISON Śaṁkara and Bhāskara Interpretation different: viz ‘On account of the teaching of an imagination (i.e. a metaphor); there is no contradiction’. That is, the word ‘ajā’ here does not stand for one who is literally unborn, but simply metaphorically represents prakṛti, the source of all things, as a she-goat, just as the sun, though not really honey, is metapho- rically represented as such in the Chāndogya ¹ Adhikarana 3. The section entitled ‘The collection of number’. (Sūtras 11—13) SŪTRA 11 “NOT ON ACCOUNT OF THE COLLECTION OF NUMBER EVEN, ON ACCOUNT OF DIVERSITY, AND ON ACCOUNT OF EXCESS” Vedānta-pārijāta-saurabha “Even on account of the collection of number” in the text ‘In whom the five people and the ether are based’ (Bṛh. 4 4 17 ; Śat. Br. 14.7 2.19 ²), it is not to be said that the twenty-five principles, begin- ning with pradhāna, are based on Scripture, so what dispute can there be regarding the knowability of one pradhāna from Scripture? ³ Why? “On account of diversity,” i e because the objects which are based on Brahman, established in Scripture and denoted by the ¹ Ś.B. 1 1.10, pp. 404-5. Bh. B. 1 1 10, p. 75. Cf. Rāmānuja’s criticism of this interpretation. ² P. 1090, line 3. Ś. R, Bh, ŚK, B. ³ That is, all the twenty-five principles of the Sāṁkhyas can be known from Scripture, not to speak of pradhāna alone.