ises fire, water, and earth), being
compared to a she-goat. For as accidentally some she-goat might be
partly red, partly white, partly black, and might have many young goats
resembling her in colour, and as some he-goat might love her and lie by
her, while some other he-goat might leave her after having enjoyed her;
so the universal causal matter which is tri-coloured, because comprising
fire, water, and earth, produces many inanimate and animate beings
similar to itself, and is enjoyed by the souls fettered by Nescience,
while it is abandoned by those souls which have attained true
knowledge.--Nor must we imagine that the distinction of individual
souls, which is implied in the preceding explanation, involves that
reality of the multiplicity of souls which forms one of the tenets of
other philosophical schools. For the purport of the passage is to
intimate, not the multiplicity of souls, but the distinction of the
states of bondage and release. This latter distinction is explained with
reference to the multiplicity of souls as ordinarily conceived; that
multiplicity, however, depends altogether on limiting adjuncts, and is
the unreal product of wrong knowledge merely; as we know from scriptural
passages such as, 'He is the one God hidden in all beings,
all-pervading, the Self in all beings,' &c.--The words 'like the honey'
(in the Sutra) mean that just as the sun, although not being honey, is
represented as honey (Ch. Up. III, 1), and speech as a cow (B/ri/. Up.
V, 8), and the heavenly world, &c. as the fires (B/ri/. Up. VI, 2, 9),
so here the causal matter, although not being a she-goat, is
metaphorically represented as one. There is therefore nothing contrary
to reason in the circumstance of the term aja being used to denote the
aggregate of fire, water, and earth.

11. (The assertion that there is scriptural authority for the pradhana,
&c. can) also not (be based) on the mention of the number (of the
Sankhya categories), on account of the diversity (of the categories) and
on account of the excess (over the number of those categories).

The attempt to base the Sa@nkhya doctrine on the mantra speaking of the
aja having failed, the Sa@nkhya again comes forward and points to
another mantra: 'He in whom the five "five-people" and the ether rest,
him alone I believe to be the Self; I who know believe him to be
Brahman' (B/ri/. Up. IV, 4, 17). In this mantra we have one word which
expresses the number five, viz. the five