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

228 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 1. 4. 9. ADH. 2 ] SŪTRA 9 “ BUT (THE UNBORN ONE IS) THAT WHICH HAS LIGHT (I.E. BRAH- MAN) FOR ITS BEGINNING (I.E. CAUSE), FOR THUS SOME READ.” Vedānta-pārijāta-saurabha If it be objected that in the sacred text about the cup (camasa), it is known from the complementary text: ‘It is the head’ (Bṛh. 2.2.3) that the cup is the head ; now what is the convincing reason for understanding a particular meaning in the sacred text about the unborn one ?— We reply: That of which “light”, ie Brahman, is the “begin- ning”, i.e. cause, is here denoted by the sacred text about the unborn one, for “thus” alone “some read”, viz. ‘From him arose Brahma, name, form and food’ (Muṇḍ 1.1.9). Vedānta-kaustubha Just as from the complementary passage: ‘This is the head, for there is a cup with its mouth below’ (Bṛh 2.2.3), it is known that nothing but the head is the cup, so there is no ground here for specifying out the unborn one, established by the Sāṁkhyas. On the contrary, that unborn one which has Brahman for its soul is to be understood in the sacred text about the unborn one (Śvet. 4.5), on the ground of prior and later texts,—so holds the author. The term “but” implies certainty. Prakṛti, “which has light for its beginning”, is to be understood definitely in the sacred text about the unborn one The compound: “which has light for its beginning” means: That of which the ‘beginning’, i.e. the instituting cause, is ‘light’, i.e. Brahman, celebrated in scriptural texts like: ‘That the gods worship as the light of lights’ (Bṛh. 4.4.16), ‘Now the light which shines higher than this heaven’ (Chānd. 3.13.7) and so on,—i.e. it should be understood to be that which has Brahman for its soul. In the Veda, the peculiar nature, qualities and the rest of Brahman alone being specially determined, no other topic has been dealt with; and hence, that alone which has Brahman for its cause is to be understood. The sense is Beginning: ‘The speakers of Brah- man say: “what is the cause”?’ (Śvet 1.1) and so on, and rejecting the views of those who take time to be the first cause, of the Bauddhas, the Mīmāṁsakas, the Jains and the logicians, suggested in the passage.