sankhyOpasangrahADHikaraNam-1-4-3
suthra-11-na sankhyOpasangrahAdhapi nAnabhAvAth athirekAccha-1-4-11
Even the mention of numbers is not(sufficient evidence of praDHAna) because of the diversity and the excess.
BrhadAraNyaka upanishad reads 'yasmin pancha panchajanA AkAsacha prathishTithah thamEvamanya AthmAnam vidhvAn brahmAmrtho amrtham, (Brhd.4-4-17) in whom these five groups of five and AkASa rest, Him alone I consider the Self,the immortal Brahman, knowing which I attain immortality.' Here the five groups of five totalling to 25 could be the thattthvas of sankhya, says the poorvapakshin, namely the five karmendhriyas, five jnAnendhriyas, five thanmathras, (subtle elements) five gross elements and pradhana, mahath (buddhi), ahamkara, manas and purusha, who is the 25th thatthva.
This suthra refutes the above contention saying that the mention of numbers do not indicate the sankhyan categories because on account of diversity and excess. The _expression_ pancha pancha jana five 'five people' does not mean the groups of five because the individual constituents of the group are different from each other and also there is the mention of AkAsa and the self separately. Moreover all the five are said to rest in 'that' which is the self , Brahman and knower of 'that' becomes immortal .Hence the word pancha is to be interpreted as in the _expression_ 'seven saptarshis,' which means only seven and not seven times seven.
If it is so, what could be the panchajana mentioned therein? The next suthra answers this.
It is the prAnA which is meant by the subsequent passage.
We find the subsequent text 'prANasyaprANam utha chakshushaschakshuh srOthrasya srOthram,annasya annam, manasO yE manO vidhuh thE nichikyuh brahma purANam agryam' (Brhd.4-4-18) which means, they know for certain the prANa of the prANa , eye of the eye, ear of the ear,food of the food and the mind of the mind as Brahman, the first and ancient reality.Hence the entities that rest in and ensouled by Brahman are prANa etc.
suthra-13-jyOthishaikEshAm asathyannE-1-4-13
In some texts annasya annam is added to the passage mentioned in the above suthra and in others the number five is made up of 'light' as jyothishAm jyOthih. The lights referred to are the sense organs and the light of lights is Brahman by whom they are illuminated. In the version which includes annasya annam, 'prANa 'in prAnasya indicates the sense of touch since it is connected with air, the eye stands for the sense of sight, ear for sound and food represents both smell and taste, which completes the number, five, denoting the five senses together with the mind. The AkAsa in the 'panchajana' text represents the elements, all of which rest in Brahman. therefore the thatthvas of sankhya are not meant by the text.
kAraNathvADHikaraNam-1-4-4
suthra-14-kAraNathvEnacha AkAsAdhishu yaTHA vyapadhishtOkthEh-1-4-14
Brahman is the cause as it is described as the origin of AkAsa etc.
The sanKhyans try to prove the causality of PraDHAna on the basis of the sruthi passages like 'asadheva idham agra Aseeth,thath sadhAseeth thath samabhavath'(Tait.2-7-1) only non-being was in the beginning in contrast to that in ChAndhOgya namely, 'sadhEva soumya idhamgra Aseeth,' (Chan.6-2-1)only the sath alone was in the beginning. So they say that there is no conclusive evidence for the causality of Brahman.On the other hand there is proof for the praDHAnA being the origin of the world through texts like 'thadhEdham tharhi avyAkrtham Aseeth,(Brhd.1-4-7) this was then unmanifest,' showing that the world of beings was unmanifest in the beginning as PraDHAna, the word unmanifest denoting the praDHAna., and the susequent text 'thannAmarupAbhyAm Eva vyAkriyatha, (Brhd.1-4-7) it manifested as names and forms speaks about the creation.
The terms Being and Nonbeing on account of the texts quoted can be applied to praDHANa without conradiction while it is not possible to do so in the case of Brahman.The texts 'thadhaikshatha bahusyAm prajAyEya ' etc should be interpreted to mean the start of creation by praDHAna, says the opponent, and the words Brahman and Athman can also be applied to praDHAna as brhathva, being great and all pervading quality of Athman, apply to it.
This suthra refutes the above view because Brahman is explicitly described to be the cause of AkAsa etc. From the suthra 'janmAdhyasaya yathah,' it has already been shown that Brahman who is omniscient, omnipotent, of infallible will,free from imperfections and the supeme self is the origin of the world. Further the scripture confirms this by 'thasmAth vA EthasmAth vA Athmanah AkAsah sambhoothah,' from that self AkAsa originated, (Tait.2-1) and 'thathEjO asrjatha, (chan.6-2-3) it created fire.' Thus it is proved by the scriptural texts that Brahman is the cause of the world.
The poorvapakshin asks 'How can the Brahman all knowing and possessing infallible will can be the cause when it is clearly stated that nonbeing only was in the beginning?' the next suthra answers this.
suthra-15-samAkarshAth-1-4-15
Based on the passages on Brahman non-being does not indicate absolute non-being.
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