________________
TATTVA-KAUMUDI
reality) as in "par pe A9 HTAT transferata......
The got 9901411EFT" (IV. 3, 15 ff ). The word mahat is indicative of the Sāmkhya word Buddhi in", " # Jut सन्धव......यतो यतस्त्वाददीत लवणमेवैवं वा अर इदं महद्तम जन्तमपारं ramaga vaatet at 7: Agrum etc." (Br. Up. II. 4, 12 ). The term Vijñānaghana expounds the intelligent nature of Buddhi. [ Jacobi says that it is very surprising how Sámkhya attributes unconsciousness to Buddhi which is by nature intelligence. vide, Ent. Gott. p. 32. In this connection, consult also the Vatsyāynna Bhāşya on the Gautama-Sūtra “greapumparantavata" ( 1. 15). ]
In the ch. Up. (VI, 2, 1) having first introduced the theory of satkārydoāda in “ para FTTH Freemanfarinya" the S'ruti in the same mantra mentions the pūrva-paksa of asat-kāryavāda in "ah BPTETHETTAT TERTE HARTA TEHICHA: FOTO". It then advances in the next mantra sat kāryavāda that is, ( #9: Fara), as a contradiction of the previous statement, e. g., "AG FRÅ Faila mara # #a: F ata, Fieta F AI IQRAATÍSTICO" ( VI. 2, 2k. Here the difference from S'ānkara-Vedānta is that it accepts the aggregate of effects as real and not unreal like mīyā. It maintains that this aggregate of effects exists as a reality in the cause. Thus it clearly expounds satkāryavāda. The cause has been signified as real. This has also been indicated in the mantra यथा सोम्यकेन मृत्पिण्डेन सर्व मृन्मयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं memoria Argo" ( ch. Up. VI. 1, 4). Thus arose the Pariņāmavāda of the Sāmkhyas ( Ent. Gott., p. 14). From this reality or existence were produced fire, earth, etc. The expounding of three forms of these objects in “ यदने रोहितं रूपं तेजसस्तदूप. यग्छु तदपां, यत्कृष्णं तदनस्यापागादग्नेरनित्वं वाचारम्भणं विकारो Ahorro ito sqropa frita" (ch. Up., VI 4, 1) is only an earlier form of the Sattva, Rajas and Tamas of the Sāṁkhya philosophy. The redness of fire indicates Rajas. Just as
