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If it be said that some (mention) that which rests on Inference; we deny this because (the form) refers to what is contained in the simile of the body; and (this the text) shows.
So far the Sûtras have given instruction about a Brahman, the enquiry into which serves as a means to obtain what is …
But the subtle (body), on account of its capability.
The elements in their fine state are what is called the 'Unevolved,' and this entering into a particular condition be…
(Matter in its subtle state) subserves an end, on account of its dependence on him (viz. the Supreme Person).
Matter in its subtle state subserves ends, in so far only as it is dependent on the Supreme Person who is the cause o…
And on account of there being no statement of its being an object of knowledge.
If the text meant the Non-evolved as understood by the Sânkhyas it would refer to it as something to be known; for th…
Should it be said that (the text) declares (it); we say, not so; for the intelligent Self (is meant), on account of subject-matter.
'He who has meditated on that which is without sound, without touch, without form, without decay, without taste, eter…
And of three only there is this mention and question.
In the Upanishad under discussion there is mention made of three things only as objects of knowledge—the three standi…
And as in the case of the 'Great.'
In the case of the passage 'Higher than the intellect is the Great Self,' we conclude from the co-ordination of 'the …
On account of there being no special characteristic; as in the case of the cup.
In the discussion of the following passages also we aim only at refuting the system of the Sankhyas; not at disprovin…
But she begins with light; for thus some read in their text.
The 'but' has assertory force. 'Light' in the Sûtra means Brahman, in accordance with the meaning of the term as know…
And on account of the teaching of formation (i.e. creation) there is no contradiction; as in the case of the honey.
The 'and' expresses disposal of a doubt that had arisen. There is no contradiction between the Prakriti being ajâ and…
Not from the mention of the number even, on account of the diversity and of the excess.
The Vâjasaneyins read in their text 'He in whom the five "five-people" and the ether rest, him alone I believe to be …
The breath, and so on, on the ground of the complementary passage.
We see from a complementary passage, viz. 'They who know the breath of breath, the eye of the eye, the ear of the ear…
By light, food not being (mentioned in the text) of some.
In the text of some, viz. the Kânvas, where food is not mentioned, the five-people are recognised to be the five sens…
And on account of (Brahman) as described being declared to be the cause with regard to Ether, and so on.
Here the philosopher who holds the Pradhâna to be the general cause comes forward with another objection. The Vedânta…
From connexion.
The fact is that Brahman intelligent, consisting of bliss, &c., connects itself also with the passage 'Non-being was …
Because it denotes the world.
The Sânkhya comes forward with a further objection. Although the Vedânta-texts teach an intelligent principle to be t…
Should it be said that this is not so on account of the inferential marks of the individual soul and the chief vital air; we reply that this has been explained before.
With reference to the plea urged by the Pûrvapakshin that, owing to inferential marks pointing to the individual soul…
But Jaimini thinks that it has another purport, on account of the question and answer; and thus some also.
The 'but' is meant to preclude the idea that the mention made of the individual soul enables us to understand the who…
On account of the connected meaning of the sentences.
In spite of the conclusion arrived at there may remain a suspicion that here and there in the Upanishads texts are to…
(It is) a mark indicating that the promissory statement is proved; thus Âsmarathya thinks.
According to the teacher Âsmarathya the circumstance that terms denoting the individual soul are used to denote Brahm…
Because (the soul) when it will depart is such; thus Audulomi thinks.
It is wrong to maintain that the designation of Brahman by means of terms denoting the individual soul is intended to…
On account of (Brahman's) abiding (within the individual soul); thus Kâsakritsna (holds).
We must object likewise to the view set forth in the preceding Sûtra, viz. that Brahman is denoted by terms denoting …
(Brahman is) the material cause on account of this not being in conflict with the promissory statements and the illustrative instances.
The claims raised by the atheistic Sânkhya having thus been disposed of, the theistic Sânkhya comes forward as an opp…
And on account of the statement of reflection.
Brahman must be held to be both causes for that reason also that texts such as 'He desired, may I be many, may I grow…
And on account of both being directly declared.
The conclusion arrived at above is based not only on scriptural declaration, illustrative instances and statements of…
On account of (the Self) making itself.
Of Brahman which the text had introduced as intent on creation, 'He wished, may I be many' (Taitt. Up. II, 6), a subs…
Owing to modification.
This means—owing to the essential nature of modification (parinâma). The modification taught in our system is not suc…
And because it is called the womb.
Brahman is the material as well as the operative cause of the world for that reason also that certain texts call it t…
Herewith all (texts) are explained, explained.
Hereby, i.e. by the whole array of arguments set forth in the four pâdas of the first adhyâya; all those particular p…