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

[sū. 1. 2. 2. ADH. 1 ] VEDĀNTA-KAUSTUBHA 95 alone is denoted by the word ‘Brahman’ here, and not the individual soul.¹ COMPARISON Rāmānuja Reading same. He gives two alternative interpretations, which tally with the last two explanations of Śrīnivāsa.² SŪTRA 2 “AND BECAUSE OF THE APPROPRIATENESS OF THE ATTRIBUTES INTENDED TO BE STATED.” Vedānta-pārijāta-saurabha And because the attributes, viz. ‘consisting of mind,’ ‘having true resolves’ and the rest, “intended to be stated” in the text: ‘Consisting of mind, having the vital-breath for the body, of the form of light, having true resolves’ (Chānd. 3 14 2 ³) and so on, are ‘appropriate’ on the part of Brahman alone Vedānta-kaustubha As the attributes of ‘having true resolves’ and the rest, ‘intended to be stated’ as the peculiar attributes of Brahman in the passage ‘Consisting of mind, having the breath for the body, of the form of light, having true resolves, having the ether as the soul, having all desires, having all odours,⁴ . . . having all tastes, pervading all this, unspeaking, indifferent’ (Chānd. 3.14.2) and so on, are “appro- priate” on the part of Brahman alone,—so Brahman alone is under- stood in the above text. The adjective ‘pervading all this’ means that He has accepted ‘all this’—i.e. the sentient and the non-sentient objects, ending with ‘taste’,—as His own; ‘unspeaking’ means that He abides in silence because of His unsurpassed graveness; ‘indifferent’ means that ‘He has no concern’. ¹ Śrīnivāsa gives altogether three explanations of this Sūtra, the first of which tallies with the explanation of Nimbārka. ² Śrī. B. 1 2.1. Pp. 231 et seq. Part 1. ³ R. B. ⁴ The original text reads ‘sarva-karma’ after this.