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

[SŪ. 1. 3. 13. ADH. 4.] VEDĀNTA-PĀRIJĀTA-SAURABHA 159 of the term 'Imperishable' Why? "On account of the exclusion of another nature", in the passage: 'Verily, that Imperishable, Gārgī, is the unseen seer, the unheard hearer, the unthought thinker, the unknown knower' (Bṛh. 3.8.11 ¹). Vedānta-kaustubha For this reason, too, the Highest Self alone is denoted by the term 'Imperishable'. Why? "On account of the exclusion of other nature", i.e. the "nature" "of another", viz. of pradhāna or the individual soul, or the "nature" "of another two" (make) "another nature",² "on account of the exclusion" of that.³ The concluding passage, viz. '"Verily, that Imperishable, Gārgī, is the unseen seer, the unheard hearer, the unthought thinker, the unknown knower. None but it is a seer, . . ⁴, none but it is a thinker, none but it is a knower. Verily in this Imperishable, Gārgī, the ether is inter- woven, warp and woof"' (Bṛh. 3 8.11), excludes a nature other than Brahman. Thus, pradhāna is excluded on the ground of the attributes of a sentient being, viz. being a seer and the rest; and the individual soul is excluded on the ground of the teaching that the Being who is unseen by all is the seer of all, and so on. Hence, it is established that by the term 'Imperishable' the Highest Self alone is understood. Here ends the section entitled 'The imperishable' (3). Adhikaraṇa 4: The section entitled 'One sees'. (Sūtra 13) SŪTRA 13 "ON ACCOUNT OF THE DESIGNATION (OF HIS QUALITIES), HE IS THE OBJECT WHICH ONE SEES." Vedānta-pārijāta-saurabha The object which one sees, mentioned in the passage 'He sees the Person, lying in the city' (Praśna 5.5 ⁵), is not Brahmā, residing ¹ Ś, B, Bh, ŚK, B. ² Anya-bhāva. ³ This explains the compound 'anya-bhāva-vyāvṛtteḥ'. ⁴ Omitted portion: 'None else other than it is a hearer' Vide Bṛh. 3.8.11, p 171 ⁵ Ś, R, Bh, ŚK, B