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

[sū. 1. 4. 11. ADH. 3.] VEDĀNTA-KAUSTUBHA 233 term ‘in whom’, are different from the objects established in the Tantra (i.e the Sāṁkhya-smṛti), since the former are found to have Brahman for their soul; “and on account of the excess” of Brahman, the support, and likewise of the ether Vedānta-kaustubha In the previous aphorism, it has been shown that the text about the unborn one, not referable to pradhāna, as admitted by the Sāṁ- khyas on the ground of texts like: ‘The self-power of the Deity’ (Śvet. 1 3), refers to Brahman on the ground that it refers to His power, viz pradhāna, as admitted by the Vedāntins In the very same manner, by showing that ¹ the text about the ‘five five-people’ refers to the vital-breath and the rest, based on Brahman, on the ground of the pronoun (‘in whom’) and so on, leading to the nulli- fication of the number admitted by the Sāṁkhyas, (viz twenty-five), the reverend author of the aphorisms is confirming his contention that pradhāna has never been mentioned in Scripture In the sixth chapter ² of the Bṛhadāraṇyaka, immediately after the introduction: ‘That the gods worship as the light of lights, as life, as immortality’ (Bṛh. 4.4.16, Śat. Br. 14 7.2.20 ³), we read the following: ‘In whom the five five-people and the ether are based, him alone I, the knower, the immortal, know as the soul, the immortal Brahman’ (Bṛh. 4 4.17; Śat. Br 14.7 2.19). Here a doubt arises, viz whether by the phrase; ‘five five-people’, meaning five groups of five, the twenty-five principles, admitted by the Sāṁkhyas, are denoted, or the vital-breath and the rest, five in number and called ‘five-people’ (pañca-jana). The prima facie view is as follows: We get here the twenty-five principles, mentioned in Scripture and determined more specially in the Sāṁkhya-smṛti. In the Ṣaṣṭī-saṁhitā ⁴, we read the following,—beginning: ‘Being struck ⁵ by the three kinds of sorrow, (one undertakes) an enquiry into the cause of their removal’ (Sāṁ. Kā. 1), and continuing: ‘The primal cause prakṛti is not an effect; the seven objects beginning with the mahat are causes as well as ――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――― ¹ Here the śatṛ-suffix implies reason. ² Ought to be fourth chapter. ³ P 1090, line 5. ⁴ That is a Sāṁkhya treatise or a saṁhitā or treatise dealing with the sixty ideas peculiar to the Sāṁkhyas. ⁵ Correct quotation: ‘abhighātāt’ which is translated here. Vide Sāṁ. Kā. 1, p. 1.