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

410 VEDĀNTA-KAUSTUBHA [SŪ. 2. 3. 17. ADH. 7.] I not, nor you, nor these lords of men; nor, verily, shall we ever not be hereafter' " (Gītā 2.12), ' "Unborn, eternal, constant and ancient, he is not killed when the body is killed' " (Gītā 2 20), ' "Who knows him to be imperishable, eternal, unborn and immutable, how can that man kill one, O Pārtha, or cause one to be killed?"' (Gītā 2.21) and so on. If it be objected: There are scriptural texts designating the origin of the world together with the sentient, such as, 'All come forth from this soul', 'Born of whom, the progenitress of the universe let loose the souls with water on the earth' (Mahānār. 1.4), 'The lord of beings created beings' (Tait Br. 1.1.10, 1 ¹) ' "All these beings, my dear, have Being as their root, Being as their abode, Boing as their support"' (Chānd. 6.8.4), '"From whom, verily, these beings arise, through whom they live when born, to whom they go and enter"' (Tait. 3.1) and so on. Hence, the denial of birth and death of the individual soul is not reasonable. For this very reason, the initial proposition that through the knowledge of one there is the knowledge of all, is established,— (We reply:) "No", because the quoted texts teach that individual soul has an origin, which (is not actual origin, but simply) consists in the expansion of its knowledge, caused by its connection with the body, subsequent to its giving up its real nature at the time of dissolution. If this be so, then the individual soul too being an effect of Brahman, the above initial proposition is established. And hence, it is established that Brahman, who in His causal state possesses the non-divided names and forms as His powers and is without an equal or a superior,—in accordance with the text: '"The existent alone, my dear, was this in the beginning, one only, without a second"' (Chānd. 6.2.1),—comes Himself, as possessed of the manifest names and forms as His powers at the time of the production of effects, to abide as three- fold, viz. in the forms of the enjoyer (i.e. the cit), the object enjoyed (i.e. the acit) and the controller (i e. Brahman). There is no con- tradiction here by any text whatever. Here ends the section entitled "The soul" (7). 1 P. 23, line 16, vol. 1.