t as the people are already denoted to be five by the compound
'five-people,' the effect of the other 'five' qualifying the compound
will be that we understand twenty-five people to be meant; just as the
expression 'five five-bundles' (pa/nk/a pa/nk/apulya/h/) conveys the
idea of twenty-five bundles.--The instance is not an analogous one, we
reply. The word 'pa/nk/apuli' denotes a unity (i.e. one bundle made up
of five bundles) and hence when the question arises, 'How many such
bundles are there?' it can be qualified by the word 'five,' indicating
that there are five such bundles. The word pa/nk/ajana/h/, on the other
hand, conveys at once the idea of distinction (i.e. of five distinct
things), so that there is no room at all for a further desire to know
how many people there are, and hence no room for a further
qualification. And if the word 'five' be taken as a qualifying word it
can only qualify the numeral five (in five-people); the objection
against which assumption has already been stated.--For all these reasons
the expression the five five-people cannot denote the twenty-five
categories of the Sa@nkhyas.--This is further not possible 'on account
of the excess.' For on the Sa@nkhya interpretation there would be an
excess over the number twenty-five, owing to the circumstance of the
ether and the Self being mentioned separately. The Self is spoken of as
the abode in which the five five-people rest, the clause 'Him I believe
to be the Self' being connected with the 'in whom' of the antecedent
clause. Now the Self is the intelligent soul of the Sa@nkhyas which is
already included in the twenty-five categories, and which therefore, on
their interpretation of the passage, would here be mentioned once as
constituting the abode and once as what rests in the abode! If, on the
other hand, the soul were supposed not to be compiled in the twenty-five
categories, the Sa@nkhya would thereby abandon his own doctrine of the
categories being twenty-five. The same remarks apply to the separate
mention made of the ether.--How, finally, can the mere circumstance of a
certain number being referred to in the sacred text justify the
assumption that what is meant are the twenty-five Sa@nkhya categories of
which Scripture speaks in no other place? especially if we consider that
the word jana has not the settled meaning of category, and that the
number may be satisfactorily accounted for on another interpretation of
the passage.

How, the