वदतीति चेत्, न, प्राज्ञो हि प्रकरणात् ॥ ५ ॥
vadatīti cet, na, prājño hi prakaraṇāt || 5 ||
vadati—Does state; iti cet—if it be said; na—no; prājñaḥ—inelligent self; hi—for; prakaraṇāt—from the context.
5. If it be said (that the Sruti) does state (that the Avyakta has to be known and therefore it is the Pradhana); (we say) no, for (it is) the intelligent (Supreme) Self (which is meant), since that is the topic.
“He who has perceived that which is without sound, without touch . . . beyond the Mahat (Great) and unchangeable, is freed from the jaws of death” (Kath. I. 3. 15).
The Sankhyas hold that in this text the Sruti says that the Pradhana has to be known to attain Freedom; for the description given of the entity to be known tallies with the Pradhana, which is also beyond the Mahat. The Sutra refutes this saying that by Avyakta, the one beyond the Mahat (Great) etc., the intelligent (Supreme) Self is meant, as that is the subject-matter of that section.