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

[sū. 1. 1. 7. ADH. 5 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 45 Supreme Self and bearing a different sense, will involve a contradiction, it being impossible for the term 'self' denotative of the Supreme Lord, to refer to pradhāna Hence, to say that the perception is even meta- phorical is unreasonable. And owing to the entering of the Deity (into them), (the perception) on the part of water and light is not metaphorical ¹—this is the sum and substance. COMPARISON Baladeva Reading same, interpretation different, viz.—'If it be said (that the creator of the world is) the gauṇa (or the Saguṇa Brahman, connected with the guṇas of prakṛti, possessing the sattva guṇa as his vesture), (then we reply,) No, on account of the term "self"'. That is, the term 'self' has been used in Scripture in connection with the creator of the world, and this term can be applied only to the infinite Nirguṇa Brahman, unconnected with the guṇas of prakṛti.² SŪTRA 7 "(PRADHĀNA CANNOT BE MEANT BY THE TERM 'SELF',) BECAUSE SALVATION IS TAUGHT OF ONE WHO RELIES UPON THAT." Vedānta-pārijāta-saurabha As salvation, characterized by the attainment of His (i.e. Brah- man's) nature, is taught of a knower, who relies on the cause, the meaning of the terms 'existent', 'perceiver', 'self' and the rest,— so pradhāna cannot be denoted by the terms 'existent' and 'self'. Vedānta-kaustubha To the objection, viz in that case, let the term 'self' stand equally for the sentient and the non-sentient, like the term 'light' ³ which ¹ That is, it is not water or fire that really perceives, but the Lord who has entered into them, as mentioned in the passage: 'That Divinity thought:— "Come, let me enter these three divinities" (i.e, fire, water and food)' and so on. (Chānd. 6.3 2 ) ² G B. 1.1.6 (p. 48, Chap. 1.). ³ Jyotis.