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

[SŪ. 1. 4. 6. ADH. 1.] VEDĀNTA-PĀRIJĀTA-SAURABHA 221 (We reply :) ‘No’. “The intelligent soul”, i.e. the Supreme Soul, is here indicated as the object to be known, He being the “topic” Vedānta-kaustubha It may be objected: The following text “speaks” of pradhāna as an object to be known, viz.. ‘What is without sound, without touch, without form, unchangeable, likewise without taste, constant, and without odour, without beginning, without end, higher than the great (mahat), eternal, by discerning that, one is delivered from the jaws of death’ (Katha 3.15). It means that ‘by discerning’, i.e. by knowing, pradhāna,—the cause of and higher than ‘the great’, i.e. than the principle mahat, the second principle called buddhi, and an effect of pradhāna,—one is delivered from the jaws of death, i.e. from the jaws of mundane existence. (We reply :) “No”, “for the intelligent soul” alone is indicated here as the object to be discerned. Why ? “On account of the topic”, i.e. because the Supreme Soul is the topic here, as evident from the texts: ‘That supreme place of Viṣṇu’ (Katha 3.9), ‘Nothing is higher than the Person’ (Katha 3.11), ‘The soul, hidden in all beings, is not manifest’ (Katha 3.12) and so on. And by the phrase: ‘Higher than the great (mahat)’, the superiority of the Supreme Soul to the individual soul,—mentioned previously in the passage: ‘Higher than buddhi is the great soul’ (Katha 3.10),—is denoted. ————— SŪTRA 6 “AND THUS THERE ARE STATEMENT AS WELL AS QUESTION ABOUT THREE ALONE.” Vedānta-pārijāta-saurabha That in this Upaniṣad, “there are statement as well as question about three”,—viz. the means, the end, and the realizing agent,—is known from a consideration of the meaning of the prior and later texts. Here, there is no room for determining a principle which is derived from inference (viz. pradhāna).