गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

(1.1.2) and in other places in Vedic literature is described as all-knowing, all- powerful, and full of all other powers and virtues." This is true because in all Vedānta literatures Brahman is described as the original cause of sky and all the elements. That Brahman is all-knowing and full of a host of transcendental qualities: is described in the following words (Taittirīya Upaniṣad 1.2.2): satyaṁ jñānam anantam "Brahman is eternal, limitless, and full of knowledge." That Brahman is the original cause of all causes is described in these words (Taittirīya Upaniṣad 1.2.3): tasmād vā etasmāt "From Brahman sky is manifested." The qualities of Brahman are described in the following words (Chāndogya Upaniṣad 6.2.1): sad eva saumyedam "O gentle one, in the beginning was the eternal Brahman." Also, in these words (Chāndogya Upaniṣad 6.2.3): tad aikṣata bah syām "He thought: I shall become many." The truth of Brahman is also described in the following words (Taittirīya Upaniṣad 6.2.3): tat tejo 'sṛjata " Then He created light." The relationship between cause and effect in regard to Brahman we will describe later on. The words atmā, ākāśa, prāṇa, sat, and Brahman mean “all- pervading", "all-effulgent," "all-powerful," "the supreme existence," and "the greatest," respectively. These words are very appropriate as names for Brahman. In the same way the statement sa aikṣata (He thought.) is very appropriate for Brahman. Now, describing the meaning of the words asat (non-existence) and avyākṛta (unmanifested), he says: