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

[SŪ. 1. 4 14. 238 VEDĀNTA-KAUSTUBHA ADH. 4.] (Chānd. 1.11.5), to be due to the vital-breath; and in some passages in the Bṛhadāraṇyaka 'The soul alone was this in the beginning' (Bṛh. 1 4 17), 'Brahman, verily, was this in the beginning' (Bṛh. 1 4 10), to be due to the soul and to Brahman Such being our know- ledge of the cause of the universe, it is not possible to ascertain definitely that Brahman alone is the cause of the universe. But it is possible to ascertain definitely that pradhāna, independent of Brahman, is the cause of the universe Thus, in the text 'Verily, at that time this was unmanifest (avyākṛta), it became manifest simply by name and form' (Bṛh. 1 4 7), by the word 'unmanifest' pradhāna, independent of a sentient principle, is declared to be the cause of the universe The meaning of the text is that 'this', i.e the manifest world, was 'at that time', i.e. prior to creation, 'unmanifest' and 'it', viz. pradhāna, 'became manifest by name and form' The mass of texts demonstrating the cause of the universe should be taken to be referring to pradhāna alone With a view to disposing of the above view, his Holiness is showing that the mass of texts designating the cause of the universe all refer to Brahman. The word "and" is for disposing of the objection. The word "as" implies the kind It is possible to ascertain definitely that the Highest Person alone, omnipotent, endowed with the attributes of omniscience and the rest and the Lord of all, is the Cause of the Universe. How? "On account of the declaration" of the very same Brahman, "designated" in the characterizing aphorism and the rest, "as the cause" of effects like the ether and the rest. Thus, Brahman alone, mentioned previously in the passage: 'Brahman is truth, knowledge and infinite' (Taitt. 2.1), is designated as the cause in the passage: 'From him, verily' (Taitt. 2.1) and so on. Likewise, Brahman alone, indicated by the passages, ' "The existent alone, my dear"' (Chānd. 6 2 1), 'He thought: "May I be many"' (Chānd. 6 2.3), is designated in the passage 'He created light' (Chānd. 6.2.3) The same is to be understood with regard to other Upaniṣad texts too. COMPARISON Śaṃkara General import same, literal interpretation different, viz. '(Al- though there may be a conflict among the Vedānta texts) with regard