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

[SŪ. 1. 2. 1.
94 VEDĀNTA-KAUSTUBHA ADH 1.]
We reply "Because of the teaching of what is celebrated every-
where", i e. the meaning of the word 'Brahman,' who is designated as
the soul of all and as the cause of the origin and the rest of all, is the
Highest Self alone. For this very reason, "everywhere", i e in the
Vedāntas, he is "taught" to be "celebrated" as the cause of the origin
and the rest of the world—because of this, and also because it is
impossible that the origin and the rest of the world can be due to the
individual soul, since in the passages—"He desired. 'May I be many,
may I procreate' . . He created all this" (Tait. 2.6) and
so on, the Supreme Lord alone is celebrated to be the cause of the
world This is stated in the 'Law of salvation' ¹. Beginning.
"'Whence has arisen this entire world, consisting of the immovable
and the movable, and to whom does it go during universal dissolution ?
Tell me that, O grandfather! By whom has this world, together
with the oceans, the sky, mountains, cloud, lands, fire and air,
been made?'" (Mahā. 12.6765-66 ²), having stated 'The scripture
which was related by Bhṛgu to Bhāradvāja, who asked' (Mahā 12
6769C ³); having stated the origin of all beings thus 'Of him who
is called Nārāyaṇa, who is unchangeable, the imperishable soul, who
is unmanifest, unknowable, higher than prakṛti;' ⁴ and having
stated: 'Then, a lustrous, celestial lotus was created by the self-born.
From that lotus arose Brahmā, the Lord, consisting of the Veda'
(Mahā. 12 6779 C–89A ⁵),—the text designates Lord Kṛṣṇa, Nārāyaṇa,
Brahman, as the cause of all sentient beings and non-sentient objects,
thus: 'For he is difficult to be known, undoubtedly inconceivable in
nature even by the perfected souls. He, verily, is Lord Viṣṇu, cele-
brated to be infinite, abiding as the inter controller of all beings,
difficult to be known by those who have not obtained the self,—who
is the creator of this principle of egoism for the production of
all beings, from whom arose the universe, about whom I have been
asked by you here' (Mahā. 12.6784–86A ⁶). Hence, the Highest Self
¹ Mokṣa-dharma is the name of a section of the 12th book of the Mahā-
bhārata, from Adhyāya 174 to the end.
² P. 604, lines 3-4, vol. 3. ³ Op cit., line 7
⁴ This is not traceable in any of the three editions, Asiatic Society, Vanga-
vāsī and Bombay.
⁵ P. 604, lines 17-18 (vol. 3). This verse is not found in the Bombay
edition.
⁶ P. 604, lines 22–24.