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

22 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 1. 1. 2. ADH. 2.] his own stage of life, who is truthful and so on, whose mind has become purified by the performance of duties in a disinterested spirit and who has come into contact with a knower of truth, should then commence an enquiry into Brahman, for then he is convinced that the fruits of works undertaken with selfish ends in view are but transitory, while Brahman alone is the cause of eternal happiness.¹ Thus, the five pre-requisites to the enquiry into Brahman are:— (1) Study of the Veda (2) Proper performance of the duties incum- bent on one's own stage of life. (3) Purification of the mind by such performance of works in a disinterested spirit. (4) Association with the good and the holy (5) The consequent acquirement of the faculty of discriminating between the permanent and the non-permanent, disgust for non-permanent worldly objects and desire to know the permanent in details All the commentators agree in holding that the word "ataḥ" means 'because the fruits of Karmas are transitory, while the know- ledge of Brahman alone leads to eternal bliss'. Adhikarana 2: The section entitled 'The Origin'. (Sūtra 2) SŪTRA 2 "(BRAHMAN IS THAT) FROM WHOM (ARISE) THE ORIGIN AND THE REST OF THIS (WORLD)." Vedānta-pārijāta-saurabha Now, with regard to the characteristics of Brahman, the author states the correct conclusion: That very Lord—the substratum of infinite attributes like omniscience, etc. and the ruler of Brahmā, Śiva time and the rest,— from whom arise the origination, subsistence and dissolution "of this", i.e. of the universe,—endowed with manifold combinations, the abode of innumerable peculiarities of names and forms and the like; and the form of which is inconceivable,—is Brahman, the object of the above statement (viz. Sū. 1.1.1)—this is the meaning of the characterizing text. ¹ Op. cit., pp. 19-20, chap. 1.