trayāṇāmeva caivamupanyāsaḥ praśnaśca ..1.4.6..

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SUTRA I. 4. 6.

त्रयाणामेव चैवमुपन्यासः प्रश्नश्च॥१.४.६॥

trayāṇāmeva caivamupanyāsaḥ praśnaśca ..1.4.6..

… Trayanam, of the three, namely, three boons asked by Nachiketas. … Eva, only. Cha, and. … Evam, thus, …: Upanyasah, mention. … Prasanah, question. Cha, and.

6. Moreover, there is mention in this Upanishad, of only three things or boons; and the question also relates to three things only. — 114.

COMMENTARY

The force of ‘Cha’ is to remove doubt. In this Katha Upanishad, three boons are only asked by Nachiketas, namely, that his father should be well disposed towards him; that he should be taught the secret of the celestial fire; and that he should be initiated into the mystery of the Self. (Moreover, three objects of knowledge only are to be found here, and the question is relating to those three objects, namely, the means of knowledge, the person knowing, and the end to be realised). There is no question here relating to Pradhana, or any other object, and so it would have been irrelevant for the teacher, to have given any information about Pradhana, regarding which no question was asked. Therefore, the Avyakta here does not refer to Pradhana.

SUTRA I. 4. 7.

महद्वच्च॥१.४.७॥

mahadvacca ..1.4.7.

…. Mahadvat, like the Mahat, … Cha, and.

7. And as the word ‘Mahat’. occurring in this passage, is not taken to refer to the ‘Mahat’ of the Sankhyas, so also the Avyakta here does not denote the Pradhana of that philosophy — 115.

COMMENTARY

In the passage under consideration, we find it stated «higher than the intellect is the Great Self Mahan-Atma». Now no one has ever contended that this «Mahat» used here refers to the Sankhya Mahattattva, on the contrary, it is unanimously taken to moan the Jivatman. Why should then the word Avyakta be taken to mean Prakriti? The word Avyakta, being taught here to be higher than the Jivatman, must be something different from Pradhana. The Buddhi is the Mahat of the Sankhyas. But in the Katha Upanishad, the Mahat is said to be higher than Buddhi — Buddheratma mahan parah. So the Mahat of the Katha Upanishad is different from the Mahat of the Sankhyas.

Adhikarana II — The Aja of Shvetashvatara Upanishad, IV., 5,

does not mean Pradhana

The author next refutes another wrong interpretation given by the Sankhyas, of a verse from another Upanishad. This is to be found in Shvetashvatara Upanishad, IV., 5:

There is one unborn being (Aja), red, white, and black, uniform, but producing manifold offspring. There is one unborn being (Aja) who loves her and lies by her; there is another who leaves her, while she is eating what has to be eaten.

Doubt: Does the word Aja, unborn, moan here the well-known Prakriti of the Sankhyas, or the divine power of the Brahman mentioned in the Upanishad?

Purvapaksha: The word Aja here denotes the Sankhya Prakriti, because she is called ‘unborn’, that is, not an effect, and because she is said to produce mainfold offspring by her own unaided effort.

Siddhanta: The Aja here does not mean Prakriti, as the author proves in the next Sutra.

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