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VEDÂNTA-SOTRAS.
nuga in contradistinction from Sankara understands by the primary causal matter, follows from the short sketch given above of the two systems.
Adhik. III (11-13) shows that the pañka pañkaganah mentioned in Bri. Up. IV, 4, 17 are not the twenty-five principles of the Sânkhyas.-Adhik. IV (14, 15) proves that Scripture does not contradict itself on the all-important point of Brahman, i.c. a being whose essence is intelligence, being the cause of the world.
Adhik. V (16-18) is, according to Sankara, meant to prove that'he who is the maker of those persons, of whom this is the work,' mentioned in Kau. Up. IV, 19, is not either the vital air or the individual soul, but Brahman.The subject of the adhikarana is essentially the same in Râmânuga's view; greater stress is, however, laid on the adhikarana being polemical against the Sankhyas, who wish to turn the passage into an argument for the pradhana doctrine.
The same partial difference of view is observable with regard to the next adhikarana (VI; Sûtras 19-22) which decides that the 'Self to be seen, to be heard,' &c. (Bri. Up. II, 4, 5) is the highest Self, not the individual soul. This latter passage also is, according to Râmânuga, made the subject of discussion in order to rebut the Sânkhya who is anxious to prove that what is there inculcated as the object of knowledge is not a universal Self but merely the Sankhya purusha.
Adhik. VII (23-27) teaches that Brahman is not only the efficient or operative cause (nimitta) of the world, but its material cause as well. The world springs from Brahman by way of modification (parinâma ; Sûtra 25).—Råmânuga views this adhikarana as specially directed against the Sesvara-sankhyas who indeed admit the existence of a highest Lord, but postulate in addition an independent pradhâna on which the Lord acts as an operative cause merely.
Adhik. VIII (28) remarks that the refutation of the Sankhya views is applicable to other theories also, such as the doctrine of the world having originated from atoms.
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