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

[SŪ. 1. 3. 8. 154 VEDĀNTA-KAUSTUBHA ADH. 2.] The instrumental case 'through truth' (satyena) follows the rule: 'The third case-ending is added to a word denoting a mark or an attribute which indicates the existence of a particular state or condi- tion' (Pāṇ. 2 3.21; SD. K. 566 1). The clause 'who speaks', etc. means: who speaks superiorly through truth which figuratively implies the Supreme Brahman, the object to be worshipped. The word 'truth' is well known to be denoting Brahman, as in the passages: 'Verily, the name of this Brahman is truth' (Chānd 8.3.4), 'Brahman is truth, knowledge and infinite' (Tait 2 1) and so on. 'Being a superior speaker' means being the speaker of the supremacy of one's own object of worship, and this amounts to declaring the unsurpassed- ness of the Deity to be worshipped. The suffix 'śatṛ' in 'by seeing this' and the rest follows the rule: 'The present participle is used to denote the manner or the cause of an action' (Pāṇ. 3.2.126, SD. K. 3103 2) That is, the direct vision of the Deity to be worshipped is the cause of being a superior speaker The sense is that it becomes possible for one to be such a superior speaker only through the grace of the Deity worshipped by him, and apprehended through direct vision Moreover, the very permission to speak the truth, giving up being a superior speaker through merely the vital-breath, asked for in the passage: '"May I, sir, speak superiorly through truth"' (Chānd. 7.16.1), indicates the termination of the section of the vital- breath Here, the term 'soul', too, can have a consistent meaning only if the Supreme Soul be understood, since to be the cause of all, mentioned in the passage: 'To the self alone all this belongs' (Chānd. 7.26.1 3), is impossible on the part of any one else. His Holiness will speak of this in subsequent aphorisms.4 COMPARISON Baladeva He gives two alternative explanations of the sūtra the last of which agrees with the explanation given by Nimbārka. The first explanation is: 'The Plenty (is Brahman), because it is immense joy, and because it is taught as the highest'.5 1 P. 423, vol. 2. 2 P. 558, vol. 2. 3 For correct quotation see footnote 1, p. 152. 4 Vide Br. Sū. 2.1.4-35. 5 G.B. 1.3.8.