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

[SŪ. 1. 1. 3. ADH. 3] VEDĀNTA-PĀRIJĀTA-SAURABHA 27 COMPARISON Śaṃkara Reading and interpretation same. Of course, consistently with his doctrine, Śaṃkara must hold that here the term 'Brahman' denotes 'Īśvara' or the lower Brahman. Adhikaraṇa 3. The section entitled 'That which has Scripture for its source'. (Sūtra 3) SŪTRA 3 “BECAUSE (BRAHMAN HAS) SCRIPTURE FOR HIS SOURCE.” Vedānta-pārijāta-saurabha With reference to the enquiry: What is the proof of His existence? The author states the correct conclusion:— Of Whom “Scripture” alone is “the source”, i.e. the cause of knowing,¹—that very reality, characterized as having the stated marks, is denoted by the term ‘Brahman’. Vedānta-kaustubha Thus, it has been pointed out by the aphorism concerning enquiry² that Brahman is the object to be enquired into, and it has been pointed out by the aphorism concerning characteristic mark³ that the characteristic mark of Brahman is to be the cause of the origin and the rest of the world and possess truth, etc. Now, with reference to the enquiry: What is the proof with regard to Him—the proof is being stated. On the doubt, viz. whether Brahman, having the stated marks, is to be arrived at through inference, or has the Veda alone for His proof,—the prima facie view being that He is to be arrived at through inference, since we know from the scriptural text: ‘From whom speech turns back’ (Tait. 2.4, 2 9) that Brahman cannot be known through speech (i.e. texts),— ¹ This explains the compound ‘śāstra-yoni’. ² Viz. Br. Sū. 1.1.1. ³ Viz. Br. Sū. 1.1.2.