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

[sū. 1 1. 12. ADH. 5 ] VEDĀNTA-KAUSTUBHA 53 controller of all,—being definitely stated in Scripture, pradhāna can by no means be accepted as such a cause Vedānta-kaustubha (Brahman alone is the cause of the world), because in this Upaniṣad (viz. Chāndogya) that which is denoted by the term 'existent' "is definitely stated" to be the cause of all as the self of all, in the passage: 'All this, verily, is from the self' (Chānd. 7.26 1), and also because,— as denoted by the term "and",—the same thing is mentioned in other Upaniṣads too Thus, there is a passage in the mantra-upaniṣad of the Śvetāśvataras: 'Who is a knower, the time of time and omnis- cient' (Śvet. 6 2.16), 'He is the cause, the Lord of the lord of sense- organs.¹ Of him there is no progenitor, nor lord' (Śvet. 6.9). The Kauṣītakins declare. 'From this self all the vital-breaths depart to their respective places, from the vital-breaths the gods, from the gods the worlds' (Kauṣ. 3 3, 4 20). Similarly, in other places too. We stop here for fear of increasing the bulk of the book Hence, the non-sentient pradhāna, which is an object of inference,² is not the cause of the world, since it is unfit to be the cause of collocation without an intelligent ruler; and because if pradhāna be admitted to have the power of being such a ruler, you come over to our side.³ On the contrary, it is established that Lord Kṛṣṇa, denoted by the words 'Brahman' and the rest, the one topic of all the Vedas, omnis- cient, omnipotent, the non-distinct material and efficient cause of the world, and denoted by the term 'existent', is the cause of the world.⁴ Here ends the section entitled 'He sees' (5). ¹ Correct quotation: 'Kāraṇā-dhipādhipaḥ', which is translated here. Vide Śvet 6.9 ² See footnote 1, p. 42. ³ That is, then pradhāna will become Brahman, and cease to be non-sentient, as held by the Sāṁkhyas ⁴ Note the difference between the interpretations of Nimbārka and Śrīnivāsa. According to Nimbārka, the word 'śrutatvāt' means 'because this is mentioned in Scripture', and he attaches no special and separate meaning to the word 'Ca' But according to Śrīnivāsa, the word 'śrutatvāt' means: 'because this is mentioned in this Upaniṣad (viz Chāndogya)', and the word 'Ca' means: 'because this is mentioned in other Upaniṣads (viz. Śvetāśvatara, Kauṣītaki and the rest)'.