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

[SŪ. 1. 1. 12. 52 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.] COMPARISON Rāmānuja Reading same. Interpretation too is same, since although according to Rāmānuja, the word 'gati' means 'pravṛtti' or primary meaning and not 'avagati' or apprehension as held by Nimbārka, yet the ultimate meaning is the same, viz. the meaning or import of all the scriptural texts is uniform, i e from all of them Brahman alone is known and nothing else, and hence Brahman alone is the cause ¹ Śrīkaṇṭha Reading same, interpretation different. He connects this sūtra more particularly with the preceding one, thus: 'On account of the universality of knowing (the term "existent" as denoting the Supreme Lord)'. That is, just as in this Upaniṣad, viz the Chāndogya, the term 'existent' implies the Lord, and none else, so in all other Upani- ṣads as well. Hence it can never stand for pradhāna. According to him also, thus, the word 'gati' means 'avagati'. ² Baladeva This is sūtra 10 in this commentary Reading same, interpre- tation different, viz.—'On account of the universality of knowing (the Nirguṇa Brahman from all Scriptures)'. That is, Scripture uniformly teaches the Nirguṇa Brahman, and never the Saguṇa. Hence the Nirguṇa Brahman alone is the cause of the world. Accord- ing to him also, the term 'gati' means 'avagati'. ³ SŪTRA 12 "(BRAHMAN ALONE IS THE CAUSE OF THE WORLD), ALSO BECAUSE THIS IS DEFINITELY STATED IN SCRIPTURE." Vedānta-pārijāta-saurabha Hence, the causality of the Universal Lord,—a sentient Being, denoted by the terms 'existent' and the rest, omniscient, and the ¹ Śrī. B 1 1.11, p. 165, vol. 1. ² ŚK. B. 1.1.11, p. 202, Part 3. ³ G.B 1 1.10, p. 53, Chap. 1.