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

[sū. 1. 4. 9. ADH. 2.] VEDĀNTA-KAUSTUBHA 229 'Time, nature, destiny, accident' (Śvet. 1 2), the text goes on: 'Those, following meditation and concentration, saw God's self-power, hidden by His own qualities' (Śvet. 1 3). On account of this intro- ductory text, in the sacred text about the unborn one (Śvet. 4 5), that unborn one alone which has been established by the Veda and which a power of Brahman,—the cause of the Universe and denoted by words like 'light' and the rest,—is to be understood, since subse- quently also in the passages: 'From this, the Māyin creates this universe, and in it the other is bound up with Māyā' (Śvet 4.9), 'But let one know prakṛti to be Māyā, and the Great Lord to be the Māyin' (Śvet. 4.10), 'The One, who rules over every source' (Śvet. 4 11) and so on, that alone which has Brahman for its soul is estab- lished. For that very reason, it is declared in the same Upaniṣad that although this, as a power, is different from the possessor of powers, yet it is non-different from Brahman, because of having no existence and activity apart from the possessor of powers, thus: 'On knowing the enjoyer, the object enjoyed and the Mover, all has been said, this is the three-fold Brahman' (Śvet. 1.12). Here, the enjoyer is the individual soul, denoted by the term 'higher prakṛti'; the object enjoyed is the non-sentient in its causal and effected states, denoted by the term 'lower prakṛti', and the Mover is the Highest Person, possessing the two prakṛtis, and denoted by the term 'Brahman'. Thus, the phrase: 'All is this Brahman' establishes the non-difference of Brahman and the two prakṛtis, the objects to be controlled,—since the existence and activity of the latter two depend on their Controller, —in spite of there being a difference of nature between them and the Lord. With a view to confirming that unborn one which is mentioned in the Veda, by that very Veda, the author establishes this once more in the words: "For thus some read"; that means, because thus some schools, i.e the Ātharvaṇikas, "read" in the Muṇḍakopaniṣad that this unborn one has Brahman for its soul: 'From him arose Brahmā, name, form and food' (Muṇḍ. 1.1.9); and because it is declared by the Lord Himself, in the passage: '"My womb is the great Brahman. In it I place the germ"' (Gītā 14.3). In the Taittirīyaka, too, having introduced Brahman in the passage: 'Smaller than the small' (Mahā- nār. 6.3 ¹), having, then, designated the origin of the entire universe, ¹ This verse occurs also in Kaṭha 2.20 and Śvet. 3 20.