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

[SŪ 1. 4. 2. ADH. 1.] VEDĀNTA-KAUSTUBHA 217 mind,—the long vowel (ī in 'manasī') is in accordance with Vedic use ; the mind in the intelligent soul, i e in intellect, since 'being intelligent' and 'being the soul' are possible on the part of intellect, owing to its connection with the individual soul, intelligence in the great soul, i e. in the individual soul; and that in the tranquil, i.e. in Brahman, the Universal Cause. The sense is that if in the previous case (viz. Katha 3.11), because of understanding ¹ the principle 'mahat' by the term 'great', we understand its cause,—viz. pradhāna which is derived from inference,—by the term 'unmanifest' on the ground of its immediate proximity to it, then, here, too, that may be understood by the term 'great', and hence (the injunction :) 'One should restrain the great in the tranquil' should lead to undesired conclusions ². Hence the concluding text, too, shows that what had previously appeared in the simile of the body is understood here SŪTRA 2 "BUT THE SUBTLE (BODY IS DENOTED BY THE TERM 'UNMANIFEST') BECAUSE OF ITS FITNESS (TO BE DENOTED SO)" Vedānta-pārijāta-saurabha If it be said that the word "unmanifest" denotes something subtle,—(we reply it may denote the body too,) since the body too, the meaning (of the term "unmanifest"), is a grosser state of something subtle indeed. Vedānta-kaustubha If it be objected : Although the subtle body is fit to be denoted by the term "unmanifest" since in the simile of the chariot the parts of the subtle body (viz. the sense-organs, the mind, etc.) ³ are under- stood as the parts of the chariot (viz. the horses, the reins, etc.), yet it cannot be said to be the chariot, On the contrary, it is the gross body which has been put down as the chariot. But how can it be understood by the term "unmanifest", it being something manifest ? ¹ Here the śatṛ-suffix implies reason. ² That is, in that case the mahat would be dependent on Brahman, a conclu- sion which is contrary to the Sāṁkhya view itself. ³ The constituents of the subtle body are the five tan-mātras, the ten sense- organs, the mind, and the vital-breath. Vide V.R.M.P. 30.