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

[SŪ. 2. 1. 14. ADH. 6 ] VEDĀNTA-KAUSTUBHA 289 Brahman, the cause; or, there is non-difference of the effect from that, viz. the cause. That is, the effect, which is of the form of the sentient and the non-sentient, which is limited, has many names and forms, and is dependent, is non-different from Brahman, the Supreme Cause, possessing the sentient and the non-sentient as His powers, unlimited, denoted by words like 'one', 'without a second' and so on, capable of abiding voluntarily in the causal state and in the effected state, and prior to the entire universe. The author states the proof with regard to it in the words: "on account of (the texts) beginning with the word 'beginning' and the rest". (The compound "āram- bhaṇa-śabdādibhyaḥ" is to be explained thus:) The texts of which the beginning is the word 'beginning', on account of them. That is, on account of the texts. '"The effect, having its beginning in speech, is a name, the reality is just the clay"' (Chānd 6.1.4), '"The exis- tent alone, my dear, was this in the beginning, one, without a second"' (Chānd. 6.2.1), '"He thought, 'May I be many', may I procreate" He created the light' (Chānd. 6.2.3), '"All that has this for its soul. That is true. That is the soul. Thou art that"' (Chānd. 6.8.7, etc.), "All this, verily, is Brahman, emanating from Him, disappearing into Him and breathing in Him" (Chānd. 3.14.1), "That was unmanifest then. It became manifest by name and form" (Bṛh. 1.4.7) and so on. There are many texts of such kinds which establish the non-difference of the world, the effect, from Brahman, the cause, but which are not quoted here for avoiding prolixity. Among these, the meaning of the text beginning with the word 'beginning' (ārambhaṇa) is as follows. The Chāndogas, having made an initial statement to the effect that through the knowledge of the material cause there arises the knowledge of all the effects, in the passage: '"Whereby the unheard becomes heard, the unthought thought, the unknown known"' (Chānd. 6.1.3), state a parallel instance to establish it, in the passage: '"Just as, my dear, through one lump of clay, everything made of clay may be known,—the effect, having its beginning in speech is a name, the reality is just the clay"' (Chānd. 6.1.4¹). That is, just as 'through one lump of clay' being known as clay, 'everything made of clay', i.e. the group of the evolutes of clay, may be known, since 1 The passage is "Yathā saumya! ekena mṛt-piṇḍena sarvaṁ mṛnmayaṁ vijñātaṁ syāt, vācārambhaṇaṁ vikāro nāmadheyaṁ mṛttikēty eva satyam". 19