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

[SŪ. 1 3 28. ADH 7.] VEDĀNTA-KAUSTUBHA 185 created the earth' (Tait. 2.2.4.2 ¹), 'He uttered "bhuva", he created the ether' (Tait. Br. 2.2.4 2-3 ²) and so on. The Smṛti passage is contained in the Mokṣadharma ³, and beginning: 'The sages read the Vedas day and night by penance' (Mahā. 12.8533b ⁴), continues: 'A celestial word, without beginning and end, eternal and composed of the Vedas, was omitted by the self-born in the beginning, whence proceeded all activities.⁵ The Lord created the names of the sages and the creations which are in the Vedas, as well as the various forms of beings and the procedure of acts, from the Vedic words alone in the beginning At the end of the night, the Unborn One bestowed the names of sages and the creations which are in the Vedas to others The things that are celebrated in the world, namely, difference of names, austerity, work and sacrifice'.⁶ Similarly, there are other passages, viz 'In the beginning the Supreme Lord created the names and forms of beings, as well as the procedures of actions, from the Vedic word alone' ⁷ (V.P 1.5 62). 'In the beginning, he created the names and actions of all as separate, as well as the different established orders,⁸ from the Vedic word alone' (Manu 1 21 ⁹) and so on ¹⁰ ¹ P 195, lines 7-8, vol. 2. ² Op cit, lines 9-10. ³ See footnote 1, p 182 ⁴ P. 663, line 22, vol. 3. ⁵ For correct quotation, see footnote 2, p. 183 ⁶ P. 666, lines 23–26, vol. 3. Reading. 'Nama rūpañ ca bhūtānāṃ karmaṇāñ ca pravartayan . . . śarvaryy-ante sujātānām .' Vaṅgavāsī ed reads. ' . pravartanam . . sujātānām' P 1635, vol 2. ⁷ P. 50 Variant readings. 'Devādīnāṃ cakāra sah'. ⁸ Cf. Kullūka-bhaṭṭa's Commentary on the Manu-Smṛti (p. 10): 'Pṛthak- saṃsthāś ca iti Laukikīś ca vyavasthāḥ, kulālasya ghaṭa-nirmāṇam, kuvindasya paṭa-nirmānam ityādika-vibhāgena nirmītavān.' ⁹ P. 9. ¹⁰ The sum and substance of the argument is as follows: The prima facie view is that if the gods be possessed of bodies, then, since these bodies, are non- eternal, the gods must be so But the Vedic words which denote the gods are eternal Hence there cannot be any eternal connection between the non-eternal gods and the eternal Vedic words, i e. these Vedic words cannot denote gods and the rest, and must be meaningless. The answer to this objection is as follows: The individual gods are indeed non-eternal, but this does not prove that the eternal Vedic words are meaningless, for what they denote is not the individual (vyakti) which is non-eternal, but the