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

50 VEDĀNTA-PĀRIJĀTA-SAURABHA [sū. 1. 1. 10 ADH. 5.] COMPARISON Śaṃkara and Bhāskara This sūtra is not found in their commentaries. The argument contained herein is included by them, as we have seen, in the previous sūtra. Baladeva This sūtra is not found in his commentary as well. SŪTRA 10 "(BRAHMAN ALONE CAN BE THE CAUSE OF THE WORLD), ON ACCOUNT OF (THE INDIVIDUAL SOUL'S) ENTRANCE INTO ITSELF (DURING DEEP SLEEP)" Vedānta-pārijāta-saurabha As it is impossible that the object,—mentioned in the passage referring to the cause of the world which is denoted by the term 'existent', viz. 'Understand from me, my dear, the state of deep sleep. When a person sleeps here, as we say, my dear, then he has become united with the Existent' (Chānd. 6.8 1¹), can be understood as a non-sentient cause,² it is reasonable to hold that Brahman alone is the cause of the world. Vedānta-kaustubha On account of the (soul's) "entrance", i.e. dissolution, into "itself",³ i.e. into its own cause, viz. Brahman, introduced in the text: ‘"The existent alone, my dear!"’ (Chānd. 6 2 1), Brahman alone is denoted by the terms 'existent' and the rest, and not pradhāna. If it be the cause, then the text concerning dissolution would be contradicted. Thus, there is a scriptural text to this effect, viz. ¹ Ś.R. Bh. Śk. ² A slightly different reading is given in the C S S ed.—which, when translated, is as follows:—As the 'entering', which relates to a sentient being and is mentioned in the passage referring to the cause of the world, denoted by the term 'existent'—viz. 'Understand from me, my dear, . . .' is possible in the case of Brahman alone, etc. (P. 3.) ³ This explains the word 'svāpyayāt'.