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

244 VEDĀNTA-KAUSTUBHA [SŪ. 1. 4. 16. ADH. 5.] exactly this intelligent self 'enjoys with these', i.e with the persons within the sun and the rest. And it cannot be said that since the word 'work', mentioned in the concluding text : '"Of whom this is the work"' (Kaus. 4.19) denotes action, the vital-breath, possessing the activity of motion as his substratum, mentioned in the concluding text: 'In this vital-breath alone, he becomes one' (Kaus. 4 20), is to be under- stood; but purusa, established in the Tantra and the enjoyer of the fruits of works, is not to be accepted here as the object to be known,— for the term 'vital-breath' refers to the bearer of the vital-breath or the individual soul, such a construction, viz. 'in this vital-breath', meaning 'in purusa, the bearer of the vital-breath', being possible. If, in accordance with the explanation 'In the vital-breath which is present in this, i e in the soul', the two locatives (viz. 'in this' and 'in the vital-breath') are to refer to different objects ¹, then although the word 'vital-breath' will refer to the chief vital-breath, yet as it is naturally an implement of the individual soul, none but the individual soul is the object to be established here. And hence the meaning is: 'He who is the maker', i.e. the cause, 'of these persons', i.e. of the persons dwelling in the orb of the sun and the rest, and implements of the enjoyment of the individual soul, 'and of whom this is the work', i e. merit and demerit, the cause of its being the cause ², is to be known as unconnected with prakṛti. And hence Brahman, introduced as the object to be depicted in the text : '"Let me declare Brahman to you"' (Kaus 4 1), is none but purusa, there being no proof of any God other than it. As the qualities of perceiving and the rest, belonging to the cause, are possible on its part, possessing as it does the quality of consciousness, prakṛti alone, superintended by the puruṣa, the enjoyer, is the cause of the world. (Here ends the prima facie view.) (Author's conclusion.) With regard to it, we reply: Here, the Highest Person alone, the maker of the persons, is the object to be known. Why? For the following reasons: First, the term 'work' denotes the world; and the ¹ I.e. standing in a vyadhikaraṇa relation and not in a samānādhikaraṇa relation, or in a relation of a noun and an adjective referring to the same locus, as the first explanation takes them to be. ² I.e. the works (karmas) of the soul lead to the creation of the world the sun and the rest.