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Updated: June 8, 2025
Now in the case of the cup we are able to ascertain that the cup meant is the head, because there is a complementary passage 'What is called the cup with its mouth below and its bottom above is the head'; but if we look out for a similar help to determine the special meaning of aja, we find nothing to convince us that the aja, i. e. the 'unborn' principle, is the Prakriti of the Sankhyas.
That person of dull intelligence who refuses to expound the meanings of texts in the midst of a conclave of the learned, that person of foolish understanding, never succeeds in expounding the meaning correctly. An ignorant person, going to expound the true meaning of treatises, incurs ridicule. That which the Yogins behold is precisely that which the Sankhyas strive after to attain.
This view is rejected by the Sutra, on the ground that there is no intimation of a special circumstance determining the acceptance of the Prakriti as assumed by the Sankhyas, i.e. independent of Brahman; for that she is aja, i. e. not born, is not a sufficiently special characteristic. Up.
Thou art superior to the universe of existent objects, thou art superior to the universe of non-existent objects, thou art capable of being conceived, thou art incapable of being conceived. That which is supreme Brahman, that which is the highest entity, that which is the end of both the Sankhyas and the Yogins, is, without doubt, identical with thee.
Thou art the foremost of all persons, and a learned lecturer on the scriptures, and endued with great intelligence. There is nothing that is unknown to thee. Thou art an ocean of the Srutis, as described, O Brahmana, in the world of both the deities and Pitris. O Yajnavalkya, thou hast obtained the entire science, O Brahmana, of the Sankhyas, as also the scriptures of the Yogins in particular.
The meaning of the clause about the 'five-people' therefore is that the senses called 'five-people' and the elements, represented by the Ether, have their basis in Brahman; and as thus all beings are declared to abide in Brahman, the five 'five-people' can in no way be the twenty-five categories assumed by the Sankhyas.
Now with regard to those matters which are proved by perception, we Vedantins have no very special reason for dissenting from the Sankhyas; and what they say about their authoritative tradition, claiming to be founded on the knowledge of all-knowing persons such as Kapila, has been pretty well disproved by us in the first adhyaya.
The Purvapakshin maintains the former view, on the ground that the word 'five-people, qualified by the word 'five, intimates the twenty-five categories of the Sankhyas.
Nor must it be urged against this that there is a determining reason for such an arrangement in so far as the tattvas of the Sankhyas form natural groups comprising firstly, the five organs of action; secondly, the five sense-organs; thirdly, the five gross elements; fourthly, the subtle parts of those elements; and fifthly, the five remaining tattvas; for as the text under discussion mentions the ether by itself, the possibility of a group consisting of the five gross elements is precluded.
Endued with the complexion of the Sun, He is the Supreme Lord, and he is the refuge of all. He is the origin of the universe. He is that Being who is called Amrita. He is minute. He is the refuge upon whom all things depend. He is the one Being to whom the attribute of immutability attaches. The Sankhyas and Yogins, of restrained souls, hold Him who is eternal in their understandings."
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