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

[sū. 2. 3. 18. ADH. 8.] VEDĀNTA-KAUSTUBHA 411 COMPARISON Rāmānuja, Śrīkaṇṭha and Baladeva They read "śruteḥ" instead of "aśruteh"¹. Interpretation same. Adhikaraṇa 8: The section entitled "The knower". (Sūtra 18) SŪTRA 18 "(THE SOUL IS) A KNOWER, FOR THAT VERY REASON." Vedānta-pārijāta-saurabha The soul, which is an ego, is a knower. Vedānta-kaustubha Thus, it has been pointed out that the soul does not originate like the ether and the rest, since it is eternal, as established by Scripture. Now, incidentally, its nature, etc. are being determined. The word 'soul' is to be supplied from the preceding aphorism. By the phrase "for this reason", the reason mentioned by the term 'therefrom' (in the preceding sūtra) is referred to. On the doubt, viz. whether the soul is non-sentient by nature, but possessed of the attribute of knowledge or mere consciousness, or knowledge by nature yet possessed of (the attribute of) being a knower,—the Vaiśeṣikas ² and the like hold that it is non-sentient, yet possessed of the attribute of knowledge; while the Sāṁkhyas and the rest hold that the soul is mere consciousness. With regard to it we reply: "A knower", i.e. the individual soul is nothing but a knower, i.e. nothing but knowledge by nature, yet possessed of (the attribute of) being a knower. Why? On the ground of the following scriptural texts, viz. 'Here this person becomes self-illuminating' (Bṛh. 4.3.9, 14), 'The person who is made of knowledge among the vital-breaths, who is the light in the heart' (Bṛh. 4.3.7), 'There is no annihilation of the knowledge of ¹ Śrī. B. 2.3.18, p. 136, Part 2; Śk. B. 2.3.18, p. 140, Parts 7 and 8; G.B. 2.3.16. ² Vide V. Sū. 3.1.18, and Śaṁkara Miśra's commentary, p. 161.