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

[SŪ. 1. 3 28. 184 VEDĀNTA-KAUSTUBHA ADH 7.] impossible, and hence a contradiction will result between the object which is limited in time and the word which is true for all times. If it be said that owing to the force of the word, the object too is eternal,—then a contradiction will result with regard to the texts which prove its non-eternity. If it be said that for the sake of the object, the word is non-eternal,—then there will arise a contradiction with regard to the texts which prove its eternity — (We reply·) “No”. There is no contradiction with regard to the word as well. Why? “On account of the origin from it”, i e. on account of the origin, or the rise, of the gods and the rest from this, i e from the Vedic words, denoting the eternal prototypes of gods, etc. and serving as a reminder to the thought of the creator regarding the forms of gods, etc to be created at the time of each particular creation. Thus, when a certain great personality, who has accumulated a mass of merit and desires to become Prajāpati, comes to attain lordship through the grace of the Lord, he is called ‘Prajāpati’. At the time of creation when individuals like the former gods and the rest are no more, Prajāpati, having learnt the Veda in a manner to be designated hereafter,¹ and having apprehended, like a man arisen from sleep,² the particular prototypes of the gods and the rest by means of the lamp-like Veda, i.e from the Vedic words alone which denote those particular prototypes, creates the later gods, etc in accordance with those prototypes. Hence there is no room for the alleged contradiction. If it be objected, What proof is there that Prajāpati creates objects after having known their particular forms from the Vedic words?—we reply: “On account of perception and inference”. “Per- ception” means Scripture, since it is independent of any other proof. “Inference” means Smṛti, since it demonstrates the meaning of Scrip- ture,—on account of these two, i.e. on account of Scripture and Smṛti. First, the scriptural passage is the following; viz. ‘Prajāpati evolved name ³ and form the existent and the non-existent, by means of the Veda’ (Tait. Br. 2 6 2.3), likewise: ‘He uttered “bhūr”, he ¹ Vide Br. Sū. 1.3.30. ² That is, when a man arises from sleep at night he can see nothing until he lights a lamp. Similarly, at the beginning of creation, the creator knows particular objects from the lamp-like light of the Veda, i.e. knows the forms of those objects and creates them anew accordingly. ³ The text omits ‘nāma’.