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

[SŪ. 1. 4. 4-5.
220 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 1.]
Śrīkaṇṭha
Interpretation different, viz '(The soul, the body and the rest)
have a meaning as dependent on Him (viz. the Lord)'.¹
SŪTRA 4
' ALSO BECAUSE OF THE ABSENCE OF ANY STATEMENT OF (ITS)
BEING AN OBJECT TO BE KNOWN.”
Vedānta-pārijāta-saurabha
The word 'unmanifest' does not denote pradhāna of the Tān-
trikas (i e. the Sāṁkhyas), "also because of the absence of any state-
ment of its being an object to be known "
Vedānta-kaustubha
For this reason also pradhāna is not denoted by the term 'un-
manifest' here. Why ? "Because of the absence of any statement
of its being an object to be known." The Sāṁkhyas, incoherently
prattling that salvation arises from a right discrimination between
prakṛti (= matter) and puruṣa (= soul), say that with a view to
the attainment of salvation, prakṛti, too, should be known by one
desiring for salvation. But pradhāna is not mentioned by the Kathas
as an object to be known, there being the mention of the word 'un-
manifest' simply.
SŪTRA 5
“IF IT BE OBJECTED THAT (SCRIPTURE) SPEAKS (OF PRADHĀNA
AS AN OBJECT TO BE KNOWN), (WE REPLY:) NO, FOR THE INTELLI-
GENT SOUL (IS THE OBJECT TO BE KNOWN), ON ACCOUNT OF THE
TOPIC.”
Vedānta-pārijāta-saurabha
If it be objected that the text: 'By discerning him, who is without
beginning, without end, higher than the great (mahat) eternal, one is
delivered from the jaws of death' (Kaṭha 3.15 ²), "speaks" of
pradhāna as an object to be known,—
¹ ŚK. B. 1.1.3., p. 514, Part 6.
² Ś, R, Bh, ŚK, B