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

[sū. 3. 2 37. 570 VEDĀNTA-KAUSTUBHA ADH. 7.] His all-pervasiveness, viz. “He is the cause, the cause of the lord of causes” ¹ (Śvet 6 9), “All this has that for its soul” (Chānd. 6.8.6, etc.). “All this, verily, is Brahman” (Chānd 3 14 1), “Brahman alone is all this” (Nṛ. Ut. 7), “The soul alone is all this” (Chānd. 7.26.1) and so on. Hence it is established that Brahman, the cause of the world, is without an equal and a superior. Here ends the section entitled “The Highest” (7). COMPARISON Śaṁkara and Bhāskara While Nimbārka takes the section to be establishing that there is nothing higher than Brahman, they take it as establishing that there is nothing besides Brahman. Hence the sūtra “Hereby (i.e. by proving that there is nothing besides Brahman) (His) all-pervasiveness (is established) . . . . ” ² Śrīkaṇṭha This is sūtra 36 in his commentary. Here he concludes the topic, viz. that there is nothing equal to Brahman. Interpretation different, viz. “Hereby (i.e. through Nārāyaṇa) (Śiva’s) all-pervasiveness (is known), on account of scriptural texts about expansion (i e. supreme all-pervasiveness) and so on”. That is, Scripture declares that the Lord Śiva pervades the entire universe through Nārāyaṇa, the material cause who is but a part of Himself. Hence it is known that the Lord Himself is all-pervasive.³ Baladeva This is sūtra 38 in his commentary. He takes this sūtra as forming an adhikaraṇa by itself, concerned with establishing the all-pervasive- ness of the Lord, though he interprets it differently thus: “(If it be objected that the Lord is not all-pervasive, but of a middle size, i.e. of the size of the body or form in which He appears before His devotees, ¹ Correct quotation : “Karaṇādhipādhipa”=lord of the lord of sense-organs (or the individual soul). ² Ś.B. 3.2.37, p. 749; Bh. B. 3.2.37, p 172. ³ Śk. B. 3 2 36, pp. 269-270. Vide also the commentary on Śk. B. on the same pages.