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[sū. 1. 1. 5.
ADH. 5 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 41
Hence it is established that the entire Veda is in concordance
with regard to Brahman alone or Lord Kṛṣṇa the Highest Person,
omniscient, possessing infinite natural and inconceivable powers,
the cause of the world, and different and non-different from the sentient
and the non-sentient, as declared by the Lord Himself in the passage :
‘“By all the Vedas, I alone am to be known”’ (Gītā 15 15).
The four aphorisms constituting the basis of Scripture are hereby
explained. This treatise (viz. the Vedānta) is but an expounding of
these.
Here ends the section entitled ‘Concordance’ (4).
Here ends the explanation of the four aphorisms in the first
quarter of the first chapter in the commentary Vedānta-kaustubha,
composed by the reverend teacher Śrīnivāsa, the incarnation of the
Pāñcajanya and dwelling under the lotus-feet of the reverend Lord
Nimbāditya, the founder of the sect of the reverend Sanatkumāra.
Adhikaraṇa 5: The section entitled ‘He sees’.
(Sūtras 5–12)
SŪTRA 5
“BECAUSE (THE CREATOR OF THE WORLD) SEES, (PRADHĀNA IS)
NOT (THE CAUSE OF THE WORLD) (SINCE) IT IS NON-SCRIPTURAL.”
Vedānta-pārijāta-saurabha
But pradhāna, admitted by the Sāṁkhyas, is “non-scriptural”,
i.e. is devoid of scriptural evidence. Hence it is “not” the cause of
the world, as in Scripture seeing, which is a characteristic of a sentient
being, is predicated of the cause of the world.
Vedānta-kaustubha
Thus, it has been pointed out that Brahman, great in attributes,
powers and nature, omniscient, and the one object of all the Vedas,
is the cause of the origin and the rest of the world. Now, the Sāṁ-
khyas,—who hold that Brahman is not the cause of the world, since
He is of a dissimilar form; while the non-sentient pradhāna, consisting
of the three guṇas, is the cause of the world, since it is of a form