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

[SŪ. 2. 4. 8. 458 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.] text also: ‘These are equal and infinite’ (Bṛh. 1.5.13), they are certainly all-pervading, this is the prima facie view. The correct conclusion is that in conformity with the scriptural text about their going out, viz.: ‘The vital-breath going out, all the sense-organs go out’ (Bṛh. 4.4.2), they are atomic. There is no fixed rule that unlimited effects arise from what is unlimited, it being found that a small flower arises from a huge tree and so on. The above-quoted scriptural text, on the other hand, simply lays down that the sense-organs are innumerable, or serves the purpose of medi- tation, mentioned in the scriptural text: ‘Now who, verily, meditates on these, the infinite’ (Bṛh. 1.5.13). Hence it is established that the sense-organs are atomic. Here ends the section entitled “The atomicity of the sense-organs” (3). Adhikarana 4. The section entitled “The origin of the chief vital-breath”. (Sūtra 8) SŪTRA 8 “AND THE BEST.” Vedānta-pārijāta-saurabha “The best,” i.e. the chief vital-breath, mentioned in the scrip- tural text: ‘The vital-breath, verily, is the oldest and the best’ (Chānd. 5.1.1 ¹), originates like the great elements. Why? In conformity with the same scriptural text, viz. ‘From him arise the vital-breath’ (Muṇḍ. 2.1.3). Vedānta-kaustubha Now, incidentally, the origin of the chief vital-breath is being considered. On the doubt, viz. whether the chief vital-breath, the cause of the subsistence of body and mentioned in the scriptural text, viz.: ‘The vital-breath, verily, is the oldest and the best’ (Chānd. 5.1.1), originates like the great elements,—if it be suggested: It does not originate. Why? Because in the text: ‘There was neither death, nor the immortal, nor then a sign of night or day. That one breathed 1 Ś