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

[sū. 1. 4. 10. ADH. 2] VEDĀNTA-KAUSTUBHA 231 means making or creation, on account of the teaching of that ¹, i.e. on account of the teaching of the creation of the universe from Brah- man, possessing subtle powers, in the passage : ‘From this, the Māyin creates this universe’ (Śvet 4 9). The unmanifest prakṛti, subtle in form and a power of Brahman, is said to be unborn because of being non-different from Brahman as His power That very same prakṛti, emanated from the possessor of powers or Brahman and abiding in the form of effects, is said to have Brahman for its beginning or cause, and hence there is no contradiction Here the author states a parallel case in the words. “ As in the case of the honey-meditation ” In the honey-meditation,² which begins ‘Verily, this sun is the honey of the gods’ (Chānd 3 1 1), in the concluding text: ‘Then, having risen up from thence, it will neither rise nor set, it will remain alone in the middle’ (Chānd 3.11.1), the very same thing, which in its causal state abides in a subtle form and is not, as such, designable as honey, is, in its effected state, imagined to be the honey, enjoyable by gods like Vasu and the rest, and to be possessed of rising and setting, without giving rise to any contradiction Similarly, the very same eternally existent prakṛti is designated by the sacred text in its causal form in relation to the bondage and release of the eternally existent individual soul. Here, the individual soul, indicated by the term: ‘unborn one’ (ajā),—eternal by nature, carried away by the current of beginningless karmas, and hence devoid of a true knowledge of the real nature of itself or of the Supreme Being,—having identified itself through nescience with the bodies, such as of men, gods and the rest which are the evolutes of prakṛti, lies by, enjoying sounds and the rest, the parts of prakṛti; such a one, devoid of the bliss of Brahman, is said to be ‘bound’. But one, who having attained by chance the grace of the Lord through humbleness and the like, and having attained the bliss of Brahman by means of the repetition of the means,—‘hearing’ (śravaṇa) and the rest of the Vedānta,—learnt from a holy spiritual preceptor, discards prakṛti, is said to be ‘freed’. If in accordance with the etymology: ‘An unborn one (ajā) is one that is not born’, it is said that the unborn one is not prakṛti, eternally existent and having Brahman for its soul, then the conventional dis- tinction between the bondage and release of the created souls cannot ¹ This explains the compound: ‘kalpanopadeśāt’. ² Vide V.K. 1.3.31–33. See footnote 1, p. 193.