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

[sū. 1. 1. 2. ADH. 2 ] VEDĀNTA-KAUSTUBHA 23 Vedānta-kaustubha Brahman, called Lord Kṛṣṇa, great in qualities, powers and nature, has been established in the previous section. Now, with reference to the enquiry: What are His characteristics?—the same Being (viz. Brahman) is being demonstrated, as having the qualities of 'being the agent of the origin and the rest of the world', 'being omniscient', 'being true' and so on. Here the words "of this" denote the effect, viz. the world; and the words "from whom" denote the cause. The word 'Brahman' is to be supplied here from the previous aphorism. And, there being an universal correlation between the terms 'yat' and 'tat', the term 'tat' too must be supplied here.¹ (Next the compound "janmādi" is explained—) 'That of which "origin" is the beginning'—is "janmādi", i.e. creation, sub- sistence, dissolution and salvation. This is a Bahuvrīhi compound of the tad-guṇa-saṃjñāna type.² That "from whom",—i.e. the Lord, the Highest Person, the Lord of all, omniscient, omnipotent, the supreme cause and the ruler of all,—arise the origination, subsistence, dissolution, and salvation "of this", i.e. of the world, which is manifested by names and forms connected with enjoyers (viz. the souls) divided variously; which is the constant abode of the enjoying of place, time and fruits; and the composition of which is beyond the grasp of reasoning—is Brahman. He alone is to be enquired into by those who desire for salvation,— this is the construction of the words in the aphorism. ¹ Thus the construction of the sūtra is:—'Janmādy asya yataḥ Brahmaṇaḥ tataḥ'. ² There are two kinds of Bahuvrīhi, viz. tad-guṇa-saṃjñāna and atad-guṇa- saṃjñāna. In the former case, the compounds, the noun (viśeṣya) has direct connection with and implies the words compounded (viśeṣaṇas), e.g. when it is said 'Bring the man with long ears' (Lamba-karṇaṃ ānaya), the bringing of the man implies the bringing of his attribute, viz the ears, as well and the man (viśeṣya) and his ears (viśeṣaṇas) are directly connected. In the latter case, there is no such direct connection between the compound and the words compounded, e g when it is said 'Bring the man who has seen the sea' (Dṛṣṭa-sāgaraṃ ānaya), the bringing of the man does not imply the bringing of his attribute, viz the sea, and there is no direct connection between the two. Now, 'Janmādi' is a Bahuvrīhi of the first kind and hence it includes in its meaning 'janma' too.