________________
158
VEDÂNTA-SOTRAS.
reason also the abode of heaven, earth, and so on, is the highest Brahman.
3. Not (i.e. the abode of heaven, earth, &c. cannot be) that which is inferred, (i. e. the pradhâna), on account of the terms not denoting it.
While there has been shown a special reason in favour of Brahman (being the abode), there is no such special reason in favour of anything else. Hence he (the sûtrakâra) says that that which is inferred, i.e. the pradhana assumed by the Sankhya-smriti, is not to be accepted as the abode of heaven, earth, &c.-Why?-On account of the terms not denoting it. For the sacred text does not contain any term intimating the non-intelligent pradhana, on the ground of which we might understand the latter to be the general cause or abode; while such terms as 'he who perceives all and knows all' (Mu. Up. I, 1,9) intimate an intelligent being opposed to the pradhâna in nature.-For the same reason the air also cannot be accepted as the abode of heaven, earth, and so on.
4. (Nor) also the individual soul (prânabhrit).
Although to the cognitional (individual) Self the qualities of Selfhood and intelligence do belong, still omniscience and similar qualities do not belong to it as its knowledge is limited by its adjuncts; thus the individual soul also cannot be accepted as the abode of heaven, earth, &c., for the same reason, i. e. on account of the terms not denoting it.-Moreover, the attribute of forming the abode of heaven, earth, and so on, cannot properly be given to the individual soul because the latter is limited by certain adjuncts and therefore non-pervading (not omnipresent)? -The special enunciation (of the individual soul) is caused by what follows ?.—The individual soul is not to be
| Bhogyasya bhoktriseshatvât tasyâyatanatvam uktam â sankyâha na keti, gîvasyâdrishtadvara dyubhvadinimittatve, pi na sâkshât tadâyatanatyam aupâdhikatvenávibhutvâd ity arthah. Ananda Giri.
? It would not have been requisite to introduce a special Sätra
Digitized by Google
