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

[SŪ. 1. 3, 10. 156 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 3 ] Adhikaraṇa 3. The section entitled 'The im- perishable'. (Sūtras 10-12) SŪTRA 10 "THE IMPERISHABLE (IS BRAHMAN), BECAUSE OF SUPPORTING THE END OF THE ETHER." Vedānta-pārijāta-saurabha The Imperishable is Brahman. Why? "Because of its support- ing" the ether, indicated as the support of the effects in past, present and future. Vedānta-kaustubha Now, the reverend author of the aphorisms is showing that the Bṛhadāraṇyaka passage: 'He said: "That, verily, is the Imperishable"' (Bṛh 3 8 8) and so on, refers to Brahman. In the Bṛhadāraṇyaka we read: '"In whom is the ether woven, warp and woof?" He said: "That, verily, O Gārgī, the Brāhmaṇas call the Imperishable, non-gross, non-atomic, non-short, non-long, non-red, non-lubricous, without shadow"' (Bṛh 3.8 8) and so on. A doubt arises, viz. whether here pradhāna is understood by the term 'Imperishable', or the individual soul, or the Supreme Brahman. What is suggested, to begin with? The prima facie view is as follows: Let pradhāna be denoted by the term 'Imperishable' because, to be the supporter of its own effects fits in on its part, and because non- grossness and the rest, too, fit in on its part, it being admitted to be without form. Or, let the individual soul be implied by the term 'Imperishable', since it is possible for it to be the supporter of all non-sentient objects, the objects of its own enjoyment. With regard to it, we reply. The Imperishable is the Supreme Brahman. Why? "On account of supporting (all things) ending with the ether", i.e. on account of supporting that which ends with the ether, viz. the group of effects beginning with the earth, or the group of effects, beginning with the earth and ending with the ether. To the query: '"That, O Yājñavalkya, which is above the heaven, that which is beneath the earth, that which is between these heaven and the earth, that which is past, present and future ¹, in whom is all that woven, ¹ Omits 'ācakṣata', vide Bṛh. 3 8 6, p 168.