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

[SŪ. 1. 1. 1. 8 VEDĀNTA-KAUSTUBHA ADH. 1.] Brahman is none but Lord Kṛṣṇa, the substratum of in- conceivable, infinite, unsurpassed, natural and greatest nature and qualities and so on, omniscient, omnipotent, the Lord of all, the cause of all, without an equal or a superior, all-pervading, and the one topic of all the Vedas, as known from the following scriptural and Smṛti passages, viz.: ‘He grows and causes to grow, hence He is called the supreme Brahman’, ‘Who is omniscient, all-knowing’ (Muṇḍ. 1.1.9, 2.2.7), ‘Supreme is his power, declared to be of various kinds, and natural is the operation of his knowledge and strength’, (Śvet. 6 8), ‘This is the Lord of all’ (Bṛh 4 4 22), ‘Him, the supreme and great Lord among the lords, Him, the great God among the gods’ (Śvet. 6.7), ‘He has no work or organ, nothing is seen to be equal or superior to Him’ (Śvet. 6 8), ‘The Lord of matter and soul, the Lord of the attributes’ (Śvet. 6 16), ‘The One God is hidden in all beings, all-pervading, and the inner soul of all beings’ (Śvet. 6.11), ‘Kṛṣṇa alone alone is the Supreme Deity. Let one meditate on Him’ (G.P.T.¹), ‘ “I am the source of all, everything originates from me” ’ (Gītā 10.8), ‘ “There is nothing else higher than me, O Dhanañ- jaya” ’ (Gītā 7.7), ‘ “I alone am to be known through all the Vedas” ’ (Gītā 15.15) and so on. (This explains the term “Brahman”.) (Now, the explanation of the term “jijñāsā”:) Knowledge with regard to Him (viz. such Brahman) alone, i.e. the desire with regard to the knowledge of one so desired (viz. Brahman),—this is the sense. Scripture declares this in the Bṛhadāraṇyaka passage: ‘O, the self is to be seen, to be heard, to be thought, to be meditated on’ (Bṛh. 2.4.5; 4.5.6), as well as in the Chāndogya passage: ‘But the Plenty alone is to be enquired into’ (Chānd. 7.23.1). In the passage: ‘O Maitreyī, the self is to be seen’, the suffix ‘tavya’ has the sense of ‘fitness’ simply, in accordance with the aphorism ‘The suffixes “kṛt” and “tṛc” are used in the sense of fitness’ (Pāṇ. 3.3.169; Ś.D.K. 2822 ²), because the direct vision of Brahman is not something to be enjoined,³ it being established to be the intimate and inner means to salvation by the following texts:—‘The knot of the heart is broken, all doubts are solved and his works perish, when the soul, ¹ P. 205. ² P. 569. ³ That is, the above quotation simply means that the Self (Brahman) is fit or worthy to be seen, and not that the Self should be seen,—no injunction here with regard to seeing See p. 9, footnote 4.