this volume contains his commentary on the aphorisms making up that first part. They are intended to demonstrate that the Prakṛiti (non-ego) and the Purusha (ego) of the Sāñkhyas do not constitute the cause of the world, but that the cause thereof is the omniscient and omnipotent God Himself who is wholly pure and abundantly full of all auspicious qualities. Those aphorisms are as follow:—
1. Then therefore the enquiry into the Brahman.
2. (The Brahman is that) from whom (proceed) the creation, &c., of this (universe).
3. (That the Brahman is the cause of the creation, &c., of the universe, follows altogether from the scripture), because the scripture forms the source (of the knowledge relating to Him).
4. That (viz. the fact that the scripture forms altogether the source of the knowledge relating to the Brahman) results, however, from (His constituting) the true purport (of the scripture).
5. Because the activity imported by the root īksh (to see i. e. to think) is predicated (in relation to what constitutes the cause of the world), that which is not revealed solely by the scripture (viz. the pradhāna) is not (the Sat or the Existence which is referred to in the scriptural passage relating to the cause of the world).
6. If it be said that it (viz. the import of the root īksh, to see) is (here) figurative, (it is maintained that) it cannot be so; because there is the word Ātman (or Self mentioned in the context).
7. Because (also) it is taught (in the context) that he who is firmly devoted to That (viz. the Sat) obtains final release.
8. Because also it is not declared (in the context) that it (viz. what is denoted by the word Sat or Existence)
