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

[SŪ. 1. 1. 4. ADH 4 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 31 and Smṛti passages, viz : 'By means of speech, which is devoid of form and eternal' (Ṛg. V 8.75.6 ¹, Tait Sam. 2 6 11 2 ²), 'Speech, without beginning and end, eternal, consisting of the Veda and celestial, was created by the Self-born in the beginning, whence proceeded all activities' (Mahā. 12 8534 ³). Hereby, the eternal and non-derived form of Brahman is indicated, since the Veda, which is prior to all derivative creation, was breathed forth by Him ⁴ This we shall explain later on.⁵ Hence, it is established that Brahman has the Veda as His sole proof. Here ends the section entitled 'That which has Scripture for its source' (3) Adhikaraṇa 4: The section entitled 'Concord- ance'. (Sūtra 4) SŪTRA 4 "BUT THAT (VIZ. THAT BRAHMAN HAS SCRIPTURE AS HIS SOLE PROOF) FOLLOWS FROM THE CONCORDANCE (OF ALL SCRIPTURAL TEXTS WITH REGARD TO BRAHMAN)" Vedānta-pārijāta-saurabha If an objection be raised, viz.: In as much as the entire Veda is concerned with action (i.e. injunctions and prohibitions), the Vedānta- texts too, which are concerned with a different topic, are solely concerned with injunctions by way of establishing the excellence of the agent, who is a part of sacrifices,—just as the artha-vāda texts ⁶ are indirectly unanimous with the injunctive-texts, by way of estab- lishing their excellence. Hence, how can Brahman have Scripture as His sole proof ? ⁷—the correct conclusion is as follows: ¹ P 162. ² P. 241, vol 1. ³ P. 666, line 22, vol. 3 ⁴ That is, if Brahman were to breathe forth the Vedas, He must have a body (nose, etc.), but this body is not evidently composed of matter, but is non-material, since when He breathes forth the Vedas, there is no matter. ⁵ See V.K 1.3 28–30. ⁶ An artha-vāda is the explanation of the meaning of a precept, or eulogism. ⁷ The sense of the objection is: All Vedas set forth injunctions or prohibitions with regard to action But besides the texts which directly or explicitly set forth the above, there are in the Vedas some texts which are merely indicative,