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

[sū. 1. 4. 14 ADH. 4.] VEDĀNTA-KAUSTUBHA 237 is the sense. Hence, it is established that pradhāna, devoid of any connection with Brahman, is not an object to be known from Scripture. Here ends the section entitled 'The collection of number' (3). Adhikaraṇa 4: The section entitled 'Being the cause'. (Sūtras 14-15) SŪTRA 14 "AND (THE LORD ALONE IS TO BE UNDERSTOOD) AS THE CAUSE WITH REGARD TO THE ETHER AND THE REST, ON ACCOUNT OF THE DECLARATION OF (BRAHMAN) AS DESIGNATED." Vedānta-pārijāta-saurabha Omniscient and omnipotent Brahman alone is to be understood everywhere in the texts about the creation of the ether and the rest, because the very same Brahman, "as designated" in the characteriz- ing aphorism ¹ and the following, is demonstrated "as the cause" of the ether and the rest. Vedānta-kaustubha An objection may be raised here. That view, too, which rejecting pradhāna, established by Smṛti, as the cause of the world, takes the universe to have Brahman as its sole cause, is, indeed, a doubtful one, since in the Vedānta texts, demonstrating the cause, creation is stated to be due to manifold causes. Thus, in a certain text. '"The existent alone, my dear, was this in the beginning"' (Chānd. 6.2.1), creation is said to be due to the existent, in a certain other text: 'From this soul the ether has arisen' (Tait. 2.1), to be due to the soul alone; again in another text, on the other hand: 'The non-existent, verily, was this in the beginning, from that, forsooth, the existent arose' (Tait. 2.7), likewise in the text: 'The non-existent alone was this in the beginning, it was existent' (Chānd. 3.19.1), to be due to the non- existent, in another text: '"What is its final goal?" "The ether" said he' (Chānd. 1.9.1), to be due to the ether; in a certain other text again: '"All these beings, verily, enter into the vital-breath"' ¹ Viz. Br. Sū. 1.1.2, etc.