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
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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.