वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 1. 4. 15. 240 VEDĀNTA-KAUSTUBHA ADH. 4 ] by the word 'non-existent', since there being no distinction of names and forms prior to creation, He has then no existence in so far as connected with these names and forms. In the same manner, what is denoted by the term 'unmanifest' in the passage: 'Verily, at that time, this was unmanifest, it became manifest simply by name and form' (Bṛh 1.4.7 ¹), is referred to in the subsequent passage as well: 'He is entered here as far as the finger-nail tips' (Bṛh. 1.4 7 ²) and so on. It is also impossible for the non-sentient pradhāna to be a controller by entering within. Hence, the unmanifest, its controller, is said to be Brahman. The sense is that in the texts, demonstrating the cause of the universe, Brahman alone, established by the defining aphorism and the rest, is to be understood,—there is not even the slightest possibility of pradhāna being so understood. Vedānta-kaustubha "On account of the drawing in" of Brahman. That is, the very same Brahman, omniscient, and creating the universe subsequent to His resolution to be many, as mentioned previously in the passage: 'He wished' (Tait. 2.6), is also referred to in the passage: 'The non- existent, verily, was this in the beginning, from that the existent arose' (Tait. 2.7). Here, Brahman as possessed of subtle powers in His causal state is denoted by the term 'non-existent',—which is but a synonym for the word 'subtle',—in contrast to Brahman as possessed of manifested powers in His effected state, fit to be denoted by the term 'existent',—which is but a synonym for the word 'gross'. In the very same manner indeed, it should be known that Brahman, mentioned previously in the passage: 'The sun is Brahman' (Chānd. 3.19.1), is referred to in the passage too: 'The non-existent alone was this in the beginning, it was existent' (Chānd. 3.19.1) In the very same manner, in the text about the unmanifest as well, it is the inner controller of the unmanifest that is denoted by the word 'unmanifest', as here the pronoun 'he' refers to Brahman, denoted by the term 'unmanifest', in the passage 'He is entered here as far as the finger- nail tips. When seeing, the eye, when hearing, the ear, when think- ing, the mind. Let one worship (Him) as the soul' (Bṛh 1.4 7). In spite of there being a separate agent of manifestation, the expression 'It became manifest (vyākriyata)' should be understood as denoting ¹ Ś, R, Bh, B. ² S, R, ŚK, B