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

34 VEDĀNTA-KAUSTUBHA [SŪ. 1. 1. 4. ADH. 4.] Vedānta-kaustubha Thus, it has been said that Lord Krsna, the substratum of great qualities and powers and the non-distinct material and efficient cause of the world, has the Veda alone for His proof. Now, with a view to confirming it, the author, by showing the concordance of the entire Veda with regard to that very Brahman, refutes the following objection, viz.; The entire Veda has been associated with action by Jaimini who holds: 'Since Scripture is concerned with action, there is purport- lessness of what does not refer to it (viz. action)' (Pū. Mī. Sū. 1.2.1 ¹). Hence, what is not concerned with action being laid down as purport- less, the Vedānta-texts, too, all refer to action (otherwise they will all become purportless). Consequently, how can Brahman have the Veda as His sole proof? The term "but" disposes of the (above) prima facie view. "That", i e. Brahman alone, the object of enquiry and the cause of the world, has Scripture for His sole proof. Why? "On account of concord- ance", i.e. because there is concordance among all the Vedas with regard to Him alone. (The word "samanvayāt" is to be explained as follows:) "Samanvaya" means 'Concordance in point of entirety of statement',—on account of that,—"samanvayāt", i.e. the entire Veda is in concordance with regard to denoting Brahman entirely or Lord Krsna, the object to be enquired into by one who desires salvation, the one identical material and efficient cause of the world, having Scripture as His source (i.e. proof), the controller of matter, soul, time and works, having His footstool honoured by the crowns (i.e. the bowed heads) of Brahmā, Rudra, Indra and the rest, having His greatness untouched by any odour of fault, the abode of infinite qualties like omniscience and the rest and to be approached by the freed. The following groups of texts are in concordance with regard to Him alone:—'From whom verily all these beings arise' (Tait. 3.1), 'From bliss alone, verily, do these beings arise' (Tait. 3.6), 'From Him arise the vital-breath, the mind, and all the sense-organs' (Muṇḍ. 2.1.3), '"The existent alone, my child, was this in the beginning, One only, without a second"' (Chānd. 6.2.1). "He thought: May I be many, may I procreate"' (Chānd. 6.2.3), 'From Nārāyaṇa arises the vital-breath, . . . from Nārāyaṇa arises Brahmā, from

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¹ P. 36, vol 1.