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

[SŪ. 1. 1. 16 ADH. 6.] VEDĀNTA-PĀRIJĀTA-SAURABHA 59 Vedānta-kaustubha Scripture designates that He (viz Brahman) alone is the “cause” of the bliss “of that”, viz. the individual soul,—which, according to the prima facie view, was suspected to be that which consists of bliss,—thus:—'For, verily, this alone causes bliss' (Tait 2 7). Here the term “ānandayāti” means ‘ānandayatī’. The sense is that as he who gives riches and knowledge to others is himself possessed of immense riches and immense knowledge, so the statement that the Highest Self, too, causes bliss to individual souls means that He is possessed of immense bliss. Just as the term ‘consisting of light’ is applied to Lord Sun, whose very nature is to remove all dark- ness, so exactly the application of the term ‘consisting of bliss’ to the Lord, the topic of the present discussion, the cause of all, without an equal or a superior, and devoid of even a tinge of non-bliss of any sort, is perfectly reasonable SŪTRA 16 “AND THE MANTRA-DESCRIBED (VIZ. BRAHMAN) IS CELEBRATED (TO BE CONSISTING OF BLISS).” Vedānta-pārijāta-saurabha That which is stated in the mantra-text: viz ‘Brahman is truth, knowledge and infinite’ (Tait. 2 1),¹ is “mantra-described”.² That alone is celebrated by the term “consisting of bliss”. Vedānta-kaustubha That which is stated in the mantra-text which beginning thus: ‘The knower of Brahman attains the highest’ (Tait. 2.1), continues: ‘He who knows Brahman as truth, knowledge and infinite, situated in the cave’ (Tait. 2 1) is the “mantra-described”, i.e. Brahman alone, the cause of the origin and the rest of the world. He is cele- brated in the following Brāhmaṇa-text as well—viz. ‘Verily, other than and within that which consists of understanding is the self which consists of bliss’ (Tait. 2.5), since the mantra and the Brāhmaṇa, ¹ Ś, R, Bh, ŚK, B ² Mantra-varṇikam.