p. 20
Brahman is the source, i.e. the cause of the great body of Scripture....
www.bharatadesam.com...
4. But that (Brahman is to be known from Scripture), because it is connected (with the Vedânta-texts) as their purport.
The word 'but' is meant to rebut the pûrva-paksha (the primâ facie view as urged above). That all-knowing, all-powerful Brahman, which is the cause of the origin, subsistence, and dissolution of the world, is known from the Vedânta-part of Scripture. How? Because in all the Vedânta-texts the sentences construe in so far as they have for their purport, as they intimate that matter (viz. Brahman). Compare, for instance, 'Being only this was in the beginning, one, without a second' (Kh. Up. VI, 2, 1); 'In the beginning all this was Self, one only' (Ait. Âr. II, 4, 1, 1); 'This is the Brahman without cause and without effect, without anything inside or outside; this Self is Brahman perceiving everything' (Bri. Up. II, 5, 19); 'That immortal Brahman is before' (Mu. Up. II, 2, 11); and similar passages.
5. On account of seeing (i. e. thinking being attributed in the Upanishads to the cause of the world; the pradhâna) is not (to be identified with the cause indicated by the Upanishads; for) it is not founded on Scripture.
It is impossible to find room in the Vedânta-texts for the non-intelligent pradhâna, the fiction of the Sânkhyas; because it is not founded on Scripture. How so? Because the quality of seeing, i. e. thinking, is in Scripture ascribed to the cause. For the passage, Kh. Up. VI, 2, (which begins: 'Being only, my dear, this was in the beginning, one only, without a second,' and goes on, 'It thought (saw), p. 48 may I be many, may I grow forth.
1 pradhana n. (cf. %{dha4na}) spoil taken in battle , a prize gained by a victor , the battle or contest itself RV. &c. &c. ; the best of one's goods , valuables Na1r. ; tearing , bursting &c. (= %{dAraNa}) L. ; m. N. of a man ; pl. his descendants BrahmaP.
2 pradhAna n. a chief thing or person , the most important or essential part of anything Ka1tyS3r. Mn. MBh. &c. ; (ibc.) the principal or first , chief , head of ; [often also ifc. (f. %{A}) e.g. %{indra-pradhAna} , (a hymn) having Indra as the chief object or person addressed Nir. ; %{prayoga-p-} , (the art of dancing) having practice as its essential part , chiefly practical Ma1lav.] ; `" the Originator "' , primary germ , original source of the visible or material universe (in Sa1m2khya = %{prakRti} q.v.) IW. 53 , 1 &c. ; primary or unevolved matter or nature Sarvad. ; supreme or universal soul L. ; intellect , understanding L. ; the first companion or attendant of a king , a courtier , a noble (also m.) L. ; an elephant-driver (also m.) L. ; (in gram.) the principal member of a compound (opp. to %{upasarjana} q.v.) ; mf(%{A})n. chief , main , principal , most important ; pre-eminent in (instr.) ; better than or superior to (abl.) MBh. Ka1v. &c. ; m. N. of an ancient king MBh. ; (%{A}) f. N. of a S3akti , Tantr. (cf. IW. 522). webapps.uni-koeln.de...
