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

[sū. 1. 1. 9. ADH 5.] VEDĀNTA-PĀRIJĀTA-SAURABHA 49 Baladeva Reading same, interpretation different, viz. 'And because there is no statement of the rejectibility (of the Saguṇa Brahman)' That is, Scripture declares the inferiority and worthlessness of all saguna objects, or objects connected with the gunas of prakrti, viz. all worldly objects. Hence, if the Saguna Brahman were the creator of the world, then Scripture would have designated him as inferior and fit to be rejected.¹ SŪTRA 9 "(PRADHĀNA CANNOT BE THE CAUSE OF THE WORLD), ON ACCOUNT OF THE CONTRADICTION OF THE INITIAL PROPOSITION." Vedānta-pārijāta-saurabha Moreover, "on account of the contradiction of the initial proposi- tion" as well, viz. through the knowledge of one, there is the know- ledge of all ²,—the doctrine of the causality of the non-sentient is not right. Vedānta-kaustubha Pradhāna is not the cause of the world. Why? "On account of the contradiction of the initial proposition", viz. that through the knowledge of one, there is the knowledge of all. Thus, the scriptural text "'Did you ask for that instruction whereby the unheard becomes heard, the unthought becomes thought, the unknown becomes known?'" "What is that instruction, my reverend Sir ?"" (Chānd. 6.1 2-3), introduces the doctrine that through the knowledge of one, there is the knowledge of all, and this will be contradicted. Although, through the knowledge of pradhāna, there may be knowledge of its effects, yet the proposition that there is knowledge of all the effects, consisting of the sentient and the non-sentient, is not established, since the sentient not being the effect of pradhāna, its knowledge is not possible (through the knowledge of pradhāna). ¹ G B. 1.1 8, pp 50-51, Chap. 1. ² Vide Chānd 6 1. 4