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

[sū. 1. 1. 5. ADH. 5 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 41 Hence it is established that the entire Veda is in concordance with regard to Brahman alone or Lord Kṛṣṇa the Highest Person, omniscient, possessing infinite natural and inconceivable powers, the cause of the world, and different and non-different from the sentient and the non-sentient, as declared by the Lord Himself in the passage : ‘“By all the Vedas, I alone am to be known”’ (Gītā 15 15). The four aphorisms constituting the basis of Scripture are hereby explained. This treatise (viz. the Vedānta) is but an expounding of these. Here ends the section entitled ‘Concordance’ (4). Here ends the explanation of the four aphorisms in the first quarter of the first chapter in the commentary Vedānta-kaustubha, composed by the reverend teacher Śrīnivāsa, the incarnation of the Pāñcajanya and dwelling under the lotus-feet of the reverend Lord Nimbāditya, the founder of the sect of the reverend Sanatkumāra. Adhikaraṇa 5: The section entitled ‘He sees’. (Sūtras 5–12) SŪTRA 5 “BECAUSE (THE CREATOR OF THE WORLD) SEES, (PRADHĀNA IS) NOT (THE CAUSE OF THE WORLD) (SINCE) IT IS NON-SCRIPTURAL.” Vedānta-pārijāta-saurabha But pradhāna, admitted by the Sāṁkhyas, is “non-scriptural”, i.e. is devoid of scriptural evidence. Hence it is “not” the cause of the world, as in Scripture seeing, which is a characteristic of a sentient being, is predicated of the cause of the world. Vedānta-kaustubha Thus, it has been pointed out that Brahman, great in attributes, powers and nature, omniscient, and the one object of all the Vedas, is the cause of the origin and the rest of the world. Now, the Sāṁ- khyas,—who hold that Brahman is not the cause of the world, since He is of a dissimilar form; while the non-sentient pradhāna, consisting of the three guṇas, is the cause of the world, since it is of a form