Here ends the Third Pada of the First Adhyaya.

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इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य तृतीयः पादः समाप्तः

iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu prathamādhyāyasya tṛtīyaḥ pādaḥ samāptaḥ

Here ends the Third Pada of the First Adhyaya.

***

॥प्रथमोऽध्यायः॥

FIRST ADHYAYA

.. prathamo’dhyāyaḥ ..

॥चतुर्थः पादः॥

Fourth Pada

.. caturthaḥ pādaḥ ..

Adikarana I — Avyakta of Katha Upanishad, I., 3. 11,

means body and not Prakriti

We pay our reverence to Badarayana called Krishnadvaipayana, who has wisdom as his ornament, and who like the sun has dispelled with the rays of his logic, the deep darkness of the fallacious reasoning of Sankhya.

Vishaya: It has already been stated before, that .the Supreme Brahman is the cause of the- universe, and that He alone should be inquired into, in order to obtain Mukti, that he is the seed of the creation, the sustenance, and dissolution of the universe, that He is different from the dead matter called Jadam, and the individual souls called the Jivas, that he has infinite powers, which are inconceivable; and that He is omniscient and possesses all auspicious attributes: He is free from all shadow of imperfection and has the power of realising all his purposes. The Sutras now try to reconcile those texts, found in some Upanishads, which lend some countenance to the theory maintained by Kapila, as to there being a Pradhana and individual souls, independent of God.

In the Katha Upanishad we read:

Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect. Beyond the Great, there is the Unevolved, beyond the Unevolved, there is the Person. Beyond the Person there is nothing — this is the goal, the highest road (I., 3. 11).

Doubt: Here arises the doubt: Does the word Unevolved (Avyakta) mean the Pradhana of the Sankhyas or body.

Purvapaksha: The opponent says: It means the Pradhana, because the text says that beyond the Mahat is the Avyakta, and beyond Avyakta there is the Purusha. This is the order in which the Sankhyas also mention their Tattvas.

Siddhanta: This objection is answered by the following Sutra:

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