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

[sū. 1. 2. 1. ADH. 1.] VEDĀNTA-KAUSTUBHA 93 (Correct conclusion) We reply—The highest soul alone, possessed of the attributes of consisting of mind and the rest, is the object to be meditated on. Why? "Because" the cause of the origin and the rest of the world, "celebrated everywhere", i.e. in all the Vedāntas, "is taught" as the cause of all, as the soul of all, here in the text: 'All this, verily, is Brahman' (Chānd. 3.14.1). Or, else, "because" the attributes of 'consisting of mind' and the rest, "celebrated" in all the Vedāntas as belonging to the Supreme Brahman, thus: 'Consisting of mind, leader of the vital-breath and the body' (Muṇḍ. 2.2.7), 'This ether that is within the heart,—therein is the person, consisting of mind' (Tait. 1.6), and so on, "are taught". Of these, 'consisting of mind' means 'capable of being apprehended by a purified mind'; 'having the vital-breath for the body' means 'being the support and the ruler of even the vital-breath', 'without the vital-breath' means 'abiding in- dependently of the vital-breath'; and 'without mind' means 'having knowledge not dependent on the mind'. Or, else, the text: 'All this, verily, is Brahman, emanating from him, disappearing into him, and breathing in him;—tranquil, let one meditate (on him) thus' (Chānd. 3.14.1) enjoins meditation, thus: 'Let one meditate on Brahman, the soul of all, in a tranquil spirit'. The text: 'Let him form a determination' (Chānd. 3.14.1) is a repeti- tion (of the same injunction), with a view to proving that the attributes of 'consisting of mind' and the rest belong to the very same Being, mentioned above, (viz. Brahman). Let one meditate on Brahman, the soul of all and possessed of the attributes of consisting of mind and the rest,—this is the sense of the text. Here, a doubt arises, viz. whether Brahman, indicated as the soul of all, is the individual soul, or the Highest self. What is reasonable here? If it be suggested: The individual soul. Why? Because, it alone can possibly assume the forms of all kinds of beings, Brahmā and so on, due to karmas, based on beginningless nescience; while it is never possible for the Supreme Brahman to assume identity with all sorts of low or vile forms, since He is endowed with (the attributes of) omniscience, omnipotence, freedom from sins, freed on by nature from all faults and so on. The word 'Brahman' too, applies to the individual soul alone, it being endowed with great qualities (like knowledge and the like). And the origin and the rest of the world being due to karmas, it is reasonable to indicate the individual soul as their cause,—